REESE    LIBRARY 

(IF   THK 

UNIVERSITY   OF   CALIFORNIA. 


Accessions  No. 


Shelf  No. 


V 


LECTURES 


THE  FIRST  TWO  VISIONS 


OF  THE 


BOOK  OF  DANIEL. 


BY  WILLIAM  NEWTON, 

RECTOR  OF  THE  CHURCH  OF  THE  HOLY  TRINITY,  WEST  CHESTER,  PENNSYLVANIA. 


PHILADELPHIA: 

WILLIAM    S.    &    ALFRED    MARTIEN, 

No.  606  CHESTNUT   STREET. 

LONDON;    JAMES   NISBET   &   CO. 

1859. 


Entered,  according  to  Act  of  Congress,  in  the  year  1859, 

>$L>r£"3>^ 

BY  WILLIAM  S.  &  ALFKED  MARTIEN, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  in  and 
for  the  Eastern  District  of  Pennsylvania. 


TO 

MY    MOTHER: 

TO    WHOM,     UNDER    GOD, 

I     OWE 
ALL    THAT    I    AM     HERE    AND     HOPE    TO    BE    HEREAFTER, 

THESE    PAGES 
ARE     AFFECTIONATELY    DEDICATED, 

BY 
HER     SON. 


PREFACE 


THE  story  of  this  Book  is  soon  told.  A 
simple  desire  to  set  forth  what  I  fully  be- 
lieved to  be  the  truth  of  God,  in  reference 
to  this  subject,  led  to  the  delivery  of  these 
Lectures,  in  the  regular  course  of  my  pa- 
rochial ministrations.  Their  delivery  led  to 
their  publication.  And  here  is  the  Book. 

They  are  published,  very  much  as  they 
were  preached.  The  alterations  in  them  are 
very  slight.  No  statement  in  them  is  altered, 
or  even  modified.  The  reader  has  them, 
much  as  the  hearers  had. 

It    may   be    right    for   me,   here,   to    say, 
1* 


6  PREFACE. 

that  the  views  they  set  forth,  are  the  result 
of  years  of  as  earnest  and  diligent  study, 
as  I  am  capable  of  giving  to  any  subject. 
I  preached  them,  because  I  believe  them. 
I  publish  them  for  the  same  reason.  I 
should  be  recreant  to  my  strongest  convic- 
tions of  duty,  had  I  faltered  in  either  case. 
May  God  preserve  me  from  that. 

Will  it  be  too  much  to  ask  of  the  reader, 
a  fair  and  impartial  examination]  May  I 
say,  Read  carefully;  before  you  condemn? 
You  may  not  be  convinced,  by  the  argu- 
ments employed.  But  the  subject  is  worthy 
of  a  thorough  investigation.  If  that  is  given, 
there  is  little  more  to  ask.  The  great  dif- 
ficulty in  the  case  is,  men  do  not  thor- 
oughly examine  it.  What  Sir  Isaac  Newton 
said  to  Halley,  concerning  revelation,  gene- 
rally, is  true  of  this  subject,  in  particular: 
"  You  do  not  read  on  this  subject,  because 
you  do  not  understand  it.  And  you  do  not 
understand  it,  because  you  do  not  read." 


PREFACE.  / 

Men  may  say  of  this  subject  just  what 
they  will.  It  still  remains  true,  that  there 
are  no  weightier  questions,  than  those  which 
are  here  discussed.  On  the  one  side  or  the 
other,  the  truth  lies.  Every  man  is  con- 
cerned to  know  it.  He  may  not  confess 
that  he  is.  But  whether  he  confesses  it  or 
not,  his  interest  therein  is  real  and  abiding. 

The  world  is  on  the  eve  of  great  changes. 
Events  of  vast  importance  are  rapidly  draw- 
ing near.  It  is  wise  to  note  them  closely, 
and  ponder  them  well.  We  are  beginning 
to  hear  the  distant  thunder  of  a  coming 
storm.  And,  whatever  conclusion  may  be 
formed,  as  to  the  correctness  of  the  views 
here  set  forth,  it  may  be  well  to  remem- 
ber, that  it  is  never  too  late  to  condemn. 
And  never  so  safe,  as  when  the  subject 
involved  has  been  carefully  examined. 

I  commit  the  whole  affair  to  Him,  whose 
truth,  I  believe,  is  here  set  forth.  I  have 


8  PREFACE. 

no  firmer  conviction  than  that.  May  His 
rich  blessing  attend  it:  overruling  its  errors, 
and  sanctifying  its  truths;  for  His  great 
name's  sake ! 

WM.    NEWTON. 
Rectory,  West  Chester,  May  18,  1859. 


CONTENTS. 


LECTURE  I. 

PAGE 

Subject  stated— Babylon,  the  head  of  gold — Greatness 
and  splendour  of — Grant  of  power  to — Duration  of — 
Captivity  of  the  Jews — The  instruments  and  manner  of 
Babylon's  overthrow — Kingdom  of  the  breast  and 
arms  of  silver— Character  and  mission  of — The  king- 
dom of  the  belly  and  thighs  of  brass — Alexander,  con- 
quests of,  etc. — Practical  lessons 13 — 28 


LECTURE  II. 

The  kingdom  of  the  legs  of  iron — Roman  empire — Cha- 
racteristics and  divisions  of — Agreement  of  with  the 
prophetic  word — Ten  kingdoms  formed  out  of — Charac- 
teristics of  this  part  of  its  history — Attempts  to  com- 
bine them  into  one,  failure  of — Kingdom  of  the  God  of 
heaven — Not  the  Gospel  dispensation — Reasons  why — 
Stone  smiting  the  image — Practical  lessons 29 — 46 


LECTURE  III. 

Subject  of  Daniel's  first  vision  stated — Meaning  of  the 
symbol,  sea — First  beast,  the  Babylonian  lion — God's 
sovereignty  in  selecting  this  instrument — Description 
and  history  of — Second  beast,  the  Medo-Persian  bear — 
Character  and  history  of — Third  beast,  the  Macedonian 
leopard — Description  of,  etc. — Conclusion 47 — 63 


10  CONTENTS. 

LECTURE  IV. 

PAGE 

Fourth  beast,  combines  the  qualities  of  the  preceding 
three— Rome— Characteristics  and  history  of — Saint 
John's  description  of — Ten  kingdoms  formed  out  of — 
Little  horn,  kingdom  of — Practical  lessons 64 — 77 

LECTURE  V. 

Subject  stated — False  application  of  the  symbol — requi- 
sitions of  the  prophecy — Papal  supremacy — Where  and 
when  to  arise — Why  found  in  the  west — Ten  king- 
doms— Little  horn,  manner  of  its  rise — Diversity  of  its 
character,  how  shown — Subjugation  of  three  kings, 
by — Prophetic  requisitions  concerning  them — Three 
kings  specified — Little  horn,  arrogancy  of — Persecution 
of  saints  by — Despotic  power — Practical  lessons 78 — 94 

LECTURE  VI. 

Subject  stated — Spirit  in  which  to  approach  it — Duration 
of  kingdom  of  little  horn,  how  pointed  out — Meaning  of 
the  phrase — Examples  of — Proof  of — Period  of  Daniel's 
seventy  weeks — Time  and  times  and  the  dividing  of 
time,  duration  of — Repetition  of  the  period — Twelve 
hundred  and  sixty  days,  when  commence — Proof  of  the 
period — Termination  of — Mistake  to  be  guarded  against 
— Conclusion 95 — 111 

LECTURE  VII. 

Subject  stated — Not  the  final  destruction  of  the  little 
horn — That,  reserved  for  Christ  alone — Why  termed 
Babylon — Points  of  resemblance — Babylon,  how  cap- 
tured— Corresponding  point  in  the  judgment  of  the 
little  horn — Drying  up  of  the  great  river  Euphrates, 
what  ? — Progression  of  judgments,  law  of — Facts  in 
proof  of — Desolation  of  the  mystic  Babylon — State  of 
the  nations  during — Facts  of  the  judgment,  misinter- 
preted— Men  will  not  believe — Conclusion 112 — 128 


CONTENTS.  11 


LECTURE  VIII. 

PAGE 

The  kingdom  which  the  God  of  heaven  shall  set  up— Ques- 
tions concerning  it — What  are  we  to  understand  by 
that  kingdom? — Answer  from  prophecy  —  No  doubt 
about — True  principle  of  interpretation— Illustration— • 
Spiritual  kingdom,  what — Man's  whole  being,  subject 
of  the  redemption  by  Christy-Illustration — Kingdom  of 
God,  what? — Phrase  Used  in  various  ways — Two  main 
forms — Bible*  at  unity  with  itself — Advance  of  truth 
in — Christ's  threefold  office — Literal,  in  each — Practi- 
cal lessons* 129—145 

LECTURE  IX» 

Subject  stated— Locality  of  kingdom — Proof  from  the  pro- 
phecy— Other  proof — ^Banding  together  of  kings  and 
rulers  against  our  Lord— Angel  of  the  seventh  trum- 
pet—Song of  the  redeemed — End  of  the  world— Mean- 
ing of — Examples — 2  Pet.  iii.  10-13 — Examination  of— 
Not  teach  destruction  of  the  earth-~Reasons  why,  con- 
sidered— Perpetuity  of  the  earth — Prominent  Bible 
truth— Purpose  of  that  conflagration — Character  of — 
New  heavens  and  new  earth,  after  it — Conclusion 146 — 170 

LECTURE  X. 

Subject  stated— Argument  in  first  chapter  of  Hebrews — 
Difficulty  complained  of,  in  explaining  it — Cause  of 
difficulty — True  interpretation  of — Christ,  the  second 
Adam,  why  ? — Work  of  sin — Removal  of,  by  Christ — He, 
the  only  true  type  of  man — Progressive  character  of  His 
triumph  over  death — True  reading  of  His  miracles- 
Power  of  this  view — "The  world  to  come,"  what?— 
Earth  not  habitable  in  the  Bible  sense — Illustrations 
of — Chalmers— All  evils  result  of  sin — Blessedness  of 
Christ's  presence,  realized — ;Reality  of  the  curse — 
Goathe — Creation,  redeemed — Character  of — Restitu- 
tion of  all  things — Prominence  of  in  the  Bible — Con- 
clusion  171—192 


12  CONTENTS. 


LECTURE  XI. 

PAGE 

Subject  stated— •"  The  time  of  the  end"  to  be  distin- 
guished from  "  the  end"— Signs  of  the  times — Intel- 
lectual —  Moral  —  Religious  -=—  Political  —  Illustrations 
tinder  each — Realized  in  our  day — Popular  mistake 
concerning  them — The  kingdom  to  be  set  up  at  the  per- 
sonal coming  of  our  Lord — Testimony  of  Scripture  to 
this  point — Why  it  should  be — Spiritual  coming — How 
God's  truth  is  to  be  received— Different  words  used  to 
set  forth  Christ's  personal  coming — -Number  of  in- 
stances— Death  not  its  equivalent — Real  point  of  ap- 
peal, what?— Proof  of— Practical  lessons 193—218 

LECTURE  XII. 

Posture  of  affairs  at  Christ's  second  coming — Other  events 
— Resurrection,  silently  progressing — Proof  of — "Last 
trump"— ^Meaning  of— -Subject  of  lecture  stated — Three 
classes  of  subjects  in  the  kingdom — Converted  Gentile 
nations,  one^-Proof  of-*Earth  to  endure  for  ever — Va- 
rious proof — Restored  and  sanctified  Israel,  another 
class — Proof  of— True  period  of  the  conversion  of  the 
world — Instrument  in,  what  ? — Glorified  saints,  another 
class — Office,  as  kings  and  priests — Proof  of — How 
discharged — Practical  lessons  219 — 250 


LECTURE   I. 


WHILE  the  Jews  were  captives  in  the  land  of  Babylon, 
Nebuchadnezzar,  the  king,  dreamed  a  dream.  This 
dream  passed  from  him.  His  wise  men,  when  sum- 
moned, were  unable  to  recall  it  to  him  ;  and,  of  course, 
equally  unable  to  interpret  it.  In  his  rage,  he  com- 
manded them  to  be  slain.  Daniel,  the  Hebrew  cap- 
tive— who  had  not  been  summoned — asked  for  time; 
and  promised  to  give  the  interpretation. 

He  went  to  his  house ;  communicated  the  matter  to 
his  three  companions ;  and  desired  them  to  unite  with 
him  in  asking  "  mercies  of  the  God  of  Heaven,  con- 
cerning this  secret."  Their  prayer  was  answered; 
and  the  dream  and  interpretation  made  known  to 
Daniel. 

The  king  had  seen  a  great  image  rise  up  before 
him.  Its  "  head  was  of  fine  gold,  his  breast  and  his 
arms  of  silver,  his  belly  and  his  thighs  of  brass,  his 
legs  of  iron,  his  feet  part  iron  and  part  clay."  He 
further,  saw  a  stone,  cut  out  without  hands,  smite  the 
image  on  its  feet,  and  break  them  to  pieces;  and  the 
iron  and  clay  and  brass  and  silver  and  gold  were 
broken  together,  and  became  as  chaff;  and  the  wind 

2 


14  SUBJECT   STATED. 

carried  them  away.  While  the  stone  became  a  great 
mountain,  and  filled  the  whole  earth. 

This  was  the  dream.  The  interpretation  was,  that 
these  four  parts  of  the  image,  symbolized  four  dis- 
tinct kingdoms,  which  should  arise,  one  after  another, 
and  successively  bear  rule  over  the  whole  earth.  The 
stone,  which  smote  them,  symbolized  the  kingdom 
which  the  God  of  Heaven  was  to  set  up,  and  which 
should  never  be  removed.  On  the  contrary,  it  was  to 
break  in  pieces  all  other  kingdoms,  and  stand  for  ever. 

Now,  of  course,  it  is  of  the  first  importance  to  know 
when  these  symbols  began  to  be  fulfilled — i.  e.,  at  what 
period  the  head  of  gold,  the  first  kingdom,  was  to 
arise.  And  here,  we  are  not  left  to  any  uncertainty. 
This  kingdom  is  definitively  pointed  out : 

Thou,  0  king,  art  a  king  of  kings.  For  the  God  of  Heaven  hath 
given  thee  a  kingdom,  power  and  strength  and  glory.  And, 
wheresover  the  children  of  men  dwell,  the  beasts  of  the  field, 
and  the  fowls  of  the  heaven,  hath  he  given  into  thine  hand ;  and 
hath  made  thee  ruler  over  them  all.  Thou  art  this  head  of 
gold.— DAN.  ii.  37,  38. 

Here,  then,  is  an  infallible  starting  point.  And, 
by  the  phrase,  "  Thou  art  this  head  of  gold"  we  are 
to  understand,  not  this  individual  king,  but  the  king- 
dom of  which  he  was  the  head.  The  "head  of  gold" 
was  to  continue,  not  merely  through  his  life,  but  until 
the  "breast  and  arms  of  silver,"  i.  e.,  the  next  uni- 
versal empire,  arose  to  power. 

It  was  about  612,  B.  C., — i.  e.,  when  Nebuchadnez- 
zar destroyed  Nineveh — that  Babylon  became  chief 
of  the  kingdoms.  And  it  was  fitly  symbolized  by  the 
"head  of  gold,"  because,  in  point  of  fact,  it  was  the 


BABYLON   THE   HEAD   OP   GOLD.  15 

first  nation  that  rose  to  universal  dominion.  It  was, 
therefore,  more  excellent  in  power  than  all  other  king- 
doms of  its  day. 

It  was  fitly  termed  so,  too,  because  of  its  exceeding 
great  riches  and  splendour.  The  accounts  we  have  of 
its  wealth  seem  almost  fabulous.  "  The  golden  city" 
"  The  glory  of  the  kingdoms,  and  beauty  of  the  Chal- 
dees*  excellency  "  "Abundant  in  treasures"  are  terms 
by  which  the  prophets  characterize  it.  I  suppose 
that,  in  these  modern  times,  we  can  scarcely  form  an 
idea  of  the  magnificence  that  raised  this  city  to  be 
one  of  the  seven  wonders  of  the  world. 

It  was  surrounded  by  a  solid  brick  wall,  three 
hundred  and  fifty  feet  high  and  sixty  miles  in  circum- 
ference. Along  this  wall  six  two-horse  chariots  could 
be  driven  abreast.  It  was  provided  with  one  hundred 
gates  of  solid  brass.  Its  palaces,  the  banks  of  the 
river,  its  artificial  canals  and  lake  for  draining  the 
river  in  its  seasons  of  overflow,  are  described  with 
great  pomp  by  the  historians  of  the  time.  The 
Temple  of  Bel,  or  Belus,  had  a  circumference  of  half 
a  mile.  It  towered  to  the  enormous  height  of  more 
than  one  thousand  feet ;  while  St.  Paul's,  London,  is 
only  little  more  than  one-third  of  that  elevation! 
Then,  there  were  its  hanging  gardens.  And  what 
were  these? 

Imagine  an  artificial  mountain,  four  hundred  feet 
high — bound  together  by  a  wall  twenty-two  feet  thick 
— with  terraces  on  all  sides,  rising  on  sets  of  piers, 
one  above  another.  Imagine,  that  here  are  running 
streams ;  a  lake ;  and  hill  and  valley  and  plain  ;  the 
largest  trees,  and  every  variety  of  shrub  and  flower. 


16  GRANT   OF   POWER   TO. 

Imagine  this,  and  you  have  some  idea  of  the  hanging 
gardens  built  by  this  mighty  king,  in  order  to  refresh 
his  queen,  Amytis,  with  the  mountain  air  and  scenery 
of  her  own  native  Media. 

This,  then  was  the  head  of  the  kingdom  of  Babylon. 
And  the  grant  of  power  unto  it  was  in  these  words : — 

"  Thus  saith  the  Lord  of  Hosts,  the  God  of  Israel : 
Thus  shall  ye  say  unto  your  masters: 

"  I  have  made  the  earth,  the  man  and  the  beast 
that  are  upon  the  ground,  by  my  great  power  and  by 
my  outstretched  arm,  and  have  given  it  unto  whom  it 
seemed  meet  unto  me. 

"  And  now  have  I  given  all  these  lands  into  the 
hand  of  Nebuchadnezzar,  the  king  of  Babylon,  my 
servant :  and  the  beasts  of  the  field  have  I  given  him 
also,  to  serve  him. 

"  And  all  nations  shall  serve  him,  and  his  son,  and 
his  son's  son,  until  the  very  time  of  his  land  come : 
and  then,  many  nations  and  great  kings  shall  serve 
themselves  of  him."  Jer.  xxvii.  5-8. 

This,  then,  is  his  grant  of  power.  And  even  so  is 
the  record  of  history.  The  king  of  Babylon  moved 
among  the  nations  of  the  earth  with  a  power  which 
none  could  resist.  I  mean,  until  his  mission  was 
ended;  or,  in  the  words  of  the  prophet,  "until  the 
very  time  of  his  land  had  come."  And  then  his 
sceptre  was  broken,  and  his  power  taken  from  him. 
Before  his  time,  many  of  the  surrounding  nations 
were  independent.  The  Jews,  Egyptians,  Edomites, 
Moabites,  Ammonites,  Tyrians  and  Zidonians  were  so. 
But  in  his  day  they  all  came  under  his  yoke. 

And,  marvellous  as  the  record  of  its  greatness  is, 


DURATION   OF. 

/ 

that  of  the  shortness  of  its  duration  is  ev§n  more  so. 
You  might  suppose  that  such  a  nation — so  great  in  its 
power,  its  extent,  its  resources,  its  wealth — would 
stand  for  ages.  But  it  was  not  so  to  be.  Its  time 
was  fixed.  The  outer  circle  of  its  greatness  was 
drawn  around  it.  And  beyond  that  it  could  not  go. 
The  words  of  the  prophet  were,  "And  this  whole 
land" — i.e.,  the  land  of  Judea — "shall  be  a  desola- 
tion and  an  astonishment ;  and  these  nations  shall  serve 
the  king  of  Babylon  seventy  years.  And  it  shall 
come  to  pass,  when  seventy  years  are  accomplished, 
that  I  will  punish  the  king  of  Babylon,  and  that 
nation,  saith  the  Lord,  for  their  iniquity,  and  the  land 
of  the  Chaldeans,  and  will  make  it  perpetual  desola- 
tions." Jer.  xxv.  11, 12. 

God's  people,  the  Jews,  were,  for  their  sins,  to  be 
punished  by  him.  He  was  to  take  them  captive. 
The  daughter  of  Ziori  sat  down  by  the  rivers  of  Baby- 
lon. She  was  in  sorrow  and  anguish  of  heart,  in  the 
land  of  the  uncircumcised.  She  hung  her  harp  upon 
the  willows,  and  wept  as  she  remembered  Zion.  And 
as  the  stranger  looked  in  upon  the  magnificence  of 
her  conquerors,  and  asked,  How  long  will  this  con- 
tinue? the  monarch  might  have  replied,  "Look  on 
these  broad  walls ;  these  mighty  towers ;  these  bound- 
less resources;  this  untold  wealth;  these  hosts  that 
never  turned  their  back  upon  a  foe — and  where  shall 
the  end  be?" 

So  men  reason.  But  could  you  then  have  mingled 
with  that  captive  throng,  and  asked,  Who  are  these? 
and  what  do  they  here?  You  would  have  seen  the 
true  cause  and  meaning  of  Babylon's  power.  In  their 

2* 


18  CAPTIVITY   OF   THE   JEWS. 

stay,  you  would  have  drawn  the  limits  of  her  great- 
ness. While  Israel  remains  captive,  no  foe  shall 
prosper  against  her  keeper.  In  captive  Israel,  and 
not  in  her  own  marvellous  power,  is  the  secret  of  the 
duration  of  her  greatness.  Babylon  shall  continue  as 
she  is,  while  the  Jew  is  confined  within  her  walls. 
When  the  period  assigned  to  Israel's  captivity  is 
ended,  the  rod  of  their  oppressor  shall  be  broken,  and 
Babylon  humbled  in  the  dust.  The  language  of  the 
prophet  is,  " Israel  is  a  scattered  sheep;  the  lions 
have  driven  him  away.  First,  the  king  of  Assyria 
hath  devoured  him;  and  last,  this  Nebuchadnezzar, 
king  of  Babylon,  hath  broken  his  bones.  Therefore 
thus  saith  the  Lord  of  Hosts,  the  God  of  Israel, 
Behold,  I  will  punish  the  king  of  Babylon,  and  his 
land,  as  I  have  punished  the  king  of  Assyria." 
And  then,  as  if  the  threatened  judgment  was  already 
accomplished,  the  prophet  exclaims,  "How  is  the 
hammer  of  the  whole  earth  cut  asunder  and  broken ! 
How  is  Babylon  become  a  desolation  among  the 
nations!"  Jer.  1.  17-19,  23. 

And  then,  as  to  the  accomplishment  of  this.  In 
his  "vision  of  the  burden  of  Babylon,"  Isaiah  points 
out  the  nation  that  shall  come  up  against  it.  "Be- 
hold, I  will  stir  up  the  Medes  against  them."  Isa. 
xiii.  17.  And  again,  the  summons  is,  "Go  up,  0 
Elam:  besiege,  0 Media."  Isa.  xxi.  2.  Now,  "Elam" 
was  the  ancient  name  of  Persia.*  Its  present  name 
first  occurs,  I  think,  in  the  prophecy  of  Ezekiel. 
"The  Lord,"  says  Jeremiah,  "hath  raised  up  the 

*  It  was  so  named  from  Elam,  the  second  son  of  Shem,  its 
founder. 


BABYLON,   OVERTHROW   OF.  19 

spirit  of  the  kings  of  the  Medes;  for  his  device  is 
against  Babylon,  to  destroy  it,  because  it  is  the  ven- 
geance of  the  Lord,  the  vengeance  of  his  temple." 
Jer.  li.  11.  27. 

And  utter  desolation  was  to  come  upon  all  its 
glory.  "And  Babylon,  the  glory  of  kingdoms,  the 
beauty  of  the  Chaldee's  excellency,  shall  be  as  when 
God  overthrew  Sodom  and  Gomorrah.  It  shall  never 
be  inhabited,  neither  shall  it  be  dwelt  in  from  genera- 
tion to  generation;  neither  shall  the  Arabian  pitch 
tent  there;  neither  shall  the  shepherds  make  their 
fold  there.  But  wild  beasts  of  the  desert  shall  lie 
there,  etc."  Isa.  xiii.  19-21. 

Was  ever  contrast  so  great?  Was  ever  judgment 
more  fearful  and  complete  ? 

The  leader  of  the  Medes  and  Persians  is  next 
named;  near  two  hundred  years  before  his  birth.  In 
Isaiah  xliv.  28,  and  xlv.  1,  Cyrus  is  expressly  named, 
and  summoned  to  the  great  work  which  God  had 
given  him  to  do. 

The  character  of  his  army  is  then  pointed  out. 
The  kingdom  of  Ararat,  Minni,  and  Aschenaz,  were 
to  follow. his  banner,  i.  e.  the  Armenians,  the  Phry- 
gians, and  Cappadocians,  were  to  make  up  his  army. 

And  then,  the  mode  by  which  the  conquest  was  to  be 
made,  is  next  described.  As  it  flowed  through  the 
city,  the  Euphrates  was  two  furlongs  broad;  and 
deeper  than  two  men,  standing  one  on  the  shoulders 
of  the  other.  And  yet,  it  was  to  be  dried  up !  How 
could  this  be  done?  The  prediction  seemed  to  point 
to  an  impossibility.  The  city  was  believed  to  be 
better  fortified  by  the  river  and  ditch  around  it,  than 


ZU  MODE   OF   OVERTHROW. 

by  its  massive  walls.  Who,  but  one  guided  by  the 
Spirit  of  God,  would  have  ventured  on  the  utterance 
of  such  a  prophecy  ?  And  yet,  ignorant  of  that  pre- 
diction as  he  was,  Cyrus  adopted  the  very  expedient 
which  it  pointed  out.  For  three  years  he  besieged 
the  city.  Its  massive  walls  and  gates  resisted  all  his 
power.  He  could  make  not  the  slightest  impression 
upon  them.  He  then  adopted  another  plan,  and  turn- 
ing the  course  of  the  river ,  he  entered  dry-shod!  This, 
of  course,  might  have  been  prevented.  We  wonder 
why  the  Babylonians  did  not  prevent  it.  Where  was 
the  bravery  of  their  troops? — the  vigilance  of  the 
watch? — the  patriotism  of  the  people?  How  came  it 
that  they  did  not  prevent  the  besiegers  carrying  out 
their  designs? 

They  were  trusting  to  the  strength  of  the  city 
walls;  to  the  still  greater  defence  of  the  canal  or  ditch 
around  it ;  and  to  their  vast  resources  within  it.  Why, 
Herodotus  tells  us,  it  contained  supplies  for  man  and 
beast,  for  a  twenty  years'  siege.  They  laughed  at  the 
thought  of  danger.  What  arm  was  strong  enough  to 
break  down  their  mighty  walls,  or  pass  the  barrier  of 
the  ditch  and  river  ?  And  so  the  city,  from  the  king 
to  the  peasant,  was  given  up  to  dissipation. 

And  behind  all  this  was  the  prophetic  word,  "I 
have  laid  a  snare  for  thee,  and  thou  art  also  taken,  0. 
Babylon,  and  thou  wast  not  aware.  Thou  art  found 
and  also  caught,  because  thou  hast  striven  against  the 
Lord."  Jer.  1.  24. 

And  do  you  ask,  What  was  that  snare?  Trusting 
.to  their  great  strength,  in  the  very  madness  of  their 
hearts,  unbridled  dissipation  ruled  the  hour.  It  came 


BABYLON,   SIEGE   OF.  21 

to  pass,  as  the  prophet  had  foretold:  "In  their  heat 
I  will  make  their  feasts,  and  will  make  them  drunken, 
that  they  may  rejoice  and  sleep  a  perpetual  sleep  and 
not  waken,  saith  the  Lord."  Jer.  li.  39.  57. 

Accordingly,  the  city  was  taken  in  the  midst  of  an 
annual  feast,  while  the  inhabitants,  the  king  and  his 
nobles  and  his  army,  were  alike  indulging  in  revelry 
and  song. 

The  siege,  with  its  minutest  circumstances,  and  the 
consequent  overthrow  of  this  great  power,  is  described 
by  the  prophets  Isaiah  and  Jeremiah.  Herodotus 
and  Zenophon  record  the  facts.  Now,  Isaiah  lived 
two  hundred  and  fifty  years  before  Herodotus,  the 
Father  of  History;  and  three  hundred  and  fifty 
before  Zenophon.  And  Jeremiah  had  gone  to  his 
grave  one  hundred  and  fifty  years  before  the  one,  and 
two  hundred  and  fifty  before  the  other.  Thus,  what 
the  prophet  foretold,  the  historian  related,  long  after 
those  prophets  had  returned  to  their  native  dust ! 

And  thus  was  the  "head  of  gold"  broken;  and  the 
kingdom  of  the  breast  and  arms  of  silver  advanced  to 
its  place. 

Now,  in  point  of  fact,  the  kingdom  which  came 
after  the  Babylonian,  and,  like  it,  attained  to  univer- 
sal dominion,  was  the  Medo-Persian.  This,  as  you 
know,  was  founded  by  Cyrus,  who  united  the  two 
kingdoms  of  Media  and  Persia — the  two  arms  of  the 
Image — into  one,  whose  central  power,  whose  point  of 
union  and  life,  was  in  himself.  He  thus  stood  as  "the 
breast  and  arms  of  silver,"  of  the  image  which  rose 
up  before  the  king. 

Media  and  Persia,  under  its  ancient  name,  Elam, 


22  MEDES   AND   PERSIANS. 

were  the  instruments,  named  by  prophecy,  for  the 
overthrow  of  Babylon.  Not,  you  will  observe,  as  two 
powers.  The  two  were  to  be  united  in  one  central 
power ;  even  as  the  two  arms  of  the  body  are  in  the 
breast — from  which  their  life  proceeds.  And  Media 
and  Persia  thus  became  one  under  Cyrus,  their  ap- 
pointed head.  And  thus,  as  one,  giving  and  receiving 
power,  and  yet  obeying  his  will,  they  stand  forth  on 
the  page  of  history,  as  the  means  by  which  Babylon 
was  overthrown,  and  the  predictions  of  the  Word  of 
God  concerning  it,  accomplished. 

This  kingdom  was  to  be  "inferior"  to  the  first.  It 
was,  therefore,  represented  by  "  silver"  as  the  first  was 
symbolized  by  "gold"  Now,  if  by  "  inferior"  we  are  to 
understand  a  less  degree  of  magnificence ;  this  was 
certainly  true.  Cyrus  despised  the  splendour  and 
effeminacy  of  the  court,  and  trained  his  people  to  a 
sterner  and  manlier  rule. 

Or,  if  "inferior"  means  that  he  did  not  carry  his 
arms  as  far  as  Nebuchadnezzar  had  done;  this  also  is 
true.  Or,  if  again,  it  means  worse,  in  point  of  moral 
character ;  it  would  be  difficult  to  point  out  men  of 
a  lower  grade  than  the  Persian  kings  proverbially 
were. 

Still,  though  in  many  respects  "  inferior,"  the  king- 
dom established  by  Cyrus  was  of  vast  extent ;  and  the 
second  which  attained  to  universal  dominion.  Of  it, 
Herodotus  says  :  "  Wherever  Cyrus  marched  through 
the  earth,  it  was  impossible  for  nations  to  escape 
him."  And  Zenophon  says:  "  He  ruled  the  Medes, 
subverted  the  Syrians,  the  Assyrians,  the  Arabians, 
the  Cappadocians,  the  Phrygians,  the  Lydians,  the 


ALEXANDER.  28 

Carians,  the  Babylonians,  the  Phoenicians,  the  Greeks 
in  Asia,  the  Cyprians,  the  Egyptians,  and  struck  all 
with  such  dread  and  terror,  that  none  ventured  to 
assail  him.  He  subdued  from  his  throne,  east,  west, 
north  and  south.* 

This  empire  lasted  from  Cyrus  to  Darius  Codo- 
manus,  about  two  hundred  years.  In  its  turn,  it  went 
down  before  the  arms  of  the  next  instrument  which 
God  summoned  to  His  work. 

And  now,  with  the  volume  of  history  .open  before 
you,  I  ask  you,  brethren,  can  you  point  out  a  king- 
dom, which  ruled,  with  anything  like  universal  sway; 
after  Cyrus,  and  before  Alexander?  The  requisition 
of  the  word  of  prophecy,  is:  " After  thee,  shall  arise 
another  kingdom,  inferior  to  thee :  and  another  third 
kingdom  of  brass,  which  shall  bear  rule  over  all  the 
earth.'1  v.  39.  Now,  what  kingdom  did  this,  after 
Cyrus  ?  All  the  world  knows,  that  it  was  Alexander 
of  Macedon,  that  subverted  the  Persian  empire,  the 
second  prophetic  kingdom,  and  built  up  one  mightier 
in  its  stead.  It  was  that  of  the  "belly  and  thighs 
of  brass."  And  every  one  familiar  with  its  history, 
knows  that  brass  was  its  favourite  symbol.  The 
Greeks  were  famous  for  their  armour  of  brass;  and 
the  "brazen-coated  GrreeJcs,"  was  a  term  by  which 
they  were  well  and  extensively  known. 

*  And  Cyrus  himself  seems  to  have  understood  the  source  of  his 
power,  and  the  object  of  his  mission.  He  says:  "The  Lord  God 
of  Heaven  hath  given  me  all  the  kingdoms  of  the  earth.1'  Ezra,  i.  2. 
For  at  this  time  his  dominion  extended  north  to  the  Euxine ;  west 
to  the  island  of  Cyprus  and  Egypt;  east  to  the  Red  Sea;  and  south 
to  Ethiopia.  It  was  a  grant  of  power  from  God,  for  the  accom- 
plishment of  his  designs  towards  his  captive  people. 


24      KINGDOM  OF  THE  BREAST  AND  ARMS  OF  SILVER. 

By  the  prophetic  symbol,  as  in  the  case  of  the 
" breast  and  arms  of  silver/'  this  kingdom  was  to 
consist  of  two  parts;  and  so,  we  find  the  fact  con- 
cerning it.  The  lower  portions  of  the  dominions 
of  Alexander,  Egypt  and  Syria,  were  divided;  and 
formed,  as  it  were,  the  two  pillars,  on  which  his 
mighty  empire  rested. 

About  the  year  330  B.  C.,  Alexander  turned  his 
arms  against  the  kingdom  of  the  "  breast  and  arms  of 
silver"  i.  e.  the  Medo-Persian,  and  overthrew  it;  as 
it  had  that  of  the  "head  of  gold."  Rapidly,  thence, 
he  rose  to  almost  unlimited  sway.  He  had  dominion 
in  all  parts  of  the  known  world.  Ambassadors  came 
to  him  from  the  remotest  nations.  No  distance  could 
escape  the  rapidity  of  his  movements.  No  power, 
stand  up  against  the  might  of  his  onset.  It  is  almost 
like  a  dream  of  romance  to  read  the  records  of  his 
brilliant  exploits.  But,  since  they  will  come  up  more 
fully  before  us,  in  considering  the  vision  of  Daniel, 
for  the  present,  I  pass  them  by. 

And  this  was  the  third  prophetic  kingdom,  which, 
in  its  turn,  went  down  before  the  fourth;  of  which  it 
is  written,  "  And  the  fourth  kingdom  shall  be  strong 
as  iron."  To  this,  you  observe,  a  much  larger  space 
is  assigned  in  the  prophecy,  because  of  the  wider  re- 
sults that  were  to  flow  from  it.  I  reserve  it,  therefore, 
as  the  subject  of  the  next  lecture. 

Well,  brethren,  what  lesson  may  we  learn  from  all 
this?  Is  it  not  God's  comment  on  his  own  words, 
"My  counsel  shall  stand,  and  I  will  do  all  my  plea- 
sure?" We  look  on  the  pageant  of  the  world's  his- 
tory— its  kings,  its  princes,  and  its  conquerors.  We 


PRACTICAL  LESSONS.  25 

see  the  marshalling  of  armies ;  and  the  building  up  of 
thrones ;  and  the  overthrow  of  dynasties ;  and  the  vast 
procession  with  which  the  nations  sweep  past  before 
us  as  scenes  in  a  panoramic  view !  And  as  we  ques- 
tion one  after  another,  Why  do  you  thus?  What 
means  all  this  terrible  display? — they  tell  us,  "We 
are  accomplishing  our  own  schemes.  We  are  carry- 
ing out  our  own  plans.  We  are  making  for  ourselves 
a  name  to  leave  to  after  times." 

And  is  this  all?  Close  the  Book  of  God,  and  you 
can  say  no  more.  It  is  all.  Open  it.  Let  in  its  light 
on  this  question.  And  you  gaze  in  wonder  on  the 
scene.  It  illumines  that  which  was  dark.  It  leads 
you  behind  the  curtain.  It  shows  you  the  great  De- 
signer, with  his  forecast  plans  for  the  government  of 
this  fallen  world.  To  carry  out  those  plans,  is  just 
the  real  design  of  the  seemingly  confused  and  tangled 
schemes  of  the  powers  of  earth ;  however  wide  of  the 
mark  they  appear  to  come.  They  know  it  not — they 
mean  it  not ;  but  still, 


'There's  a  Divinity  that  shapes  their  ends, 


Kough-hew  them  how  they  will." 

Like  puppets,  they  are  moved  by  a  power  higher  than 
their  own.  At  its  touch,  they  come  upon  the  stage ; 
and,  at  its  touch,  they  disappear.  Pride,  ambition, 
and  thirst  of  power,  may  lead  them  on;  and  high 
station  may  beckon  them  from  afar.  Still,  there  is 
ever  One  who  uses  them  as  stepping-stones  in  the 
progress  of  his  cause.  They  are  the  brush  in  the 
painter's,  the  chisel  in  the  sculptor's  hand,  to  mark 
out  and  carry  forward  schemes  which  they  know  not 

3 


26  IMMUTABILITY  OP  GOD'S  PURPOSE. 

of.  They  may  be  foul  with  corruption ;  they  may  be 
reeking  with  blood.  In  the  madness  of  their  hearts 
they  may  disown  his  name,  and  defy  his  power.  Still, 
there  is  One  above  them  whose  hook  is  in  their  nose, 
and  whose  bridle  is  in  their  lips.  (Isa.  xxxvii.  29.) 
One  who  leads  them  about  to  serve  his  own  good  plea- 
sure, and  makes  their  wildest  excesses  carry  forward 
his  fore-ordained  plans !  He  sees,  with  derision,  their 
madness  against  himself,  and  calmly  constrains  their 
blackest  crimes  to  lead  on  to  fulfilment  the  predictions 
of  his  Word !  For  t his,  kings  reign ;  and  nations  rise ; 
and  thrones  are  built  up  and  cast  down.  He  has  linked 
the  history  of  his  Church  with  the  progress  of  the 
nations  of  the  earth;  and  all  the  vast  successions  of 
changes  which  mark  revolving  years,  touch  some 
secret  spring  of  influence  affecting  that  Church. 
Where  they  touched  it;  how  they  affected  it;  shall  be 
clearly  seen  when  the  scheme  of  this  dispensation  is 
fully  unrolled.  Meanwhile,  "The  Lord  reigneth,  let 
the  earth  rejoice."  And  as  we  gaze  on  and  ponder 
this  wondrous  vision  of  the  past,  above  the  din  of 
conflict  and  the  crash  of  falling  thrones,  comes  forth 
"a  still,  small  voice;"  before  which,  like  Elijah  of 
old,  we  may  well  bow  down  our  heads  and  worship ! 

How  well  we  learn  from  this  subject  the  immuta- 
bility of  the  counsel  and  purposes  of  God!  How 
impossible  for  "one  jot  or  one  tittle  to  pass  from  the 
law,  until  all  be  fulfilled!"  "Heaven  and  earth  shall 
pass  away,  but  my  word  shall  not  pass  away!" 

How  firm,  then,  the  foundation — how  absolute  the 
safety  of  the  Christian !  There  is  nothing  on  earth 
abiding,  save  the  counsel  and  purposes  of  Jehovah. 


SAFETY   OF   THE   CHRISTIAN.  27 

Every  hope  shall  fail,  but  that  which  rests  on  Him ; 
every  foundation  be  undermined,  but  that  of  which  He 
is  the  corner-stone.  No  disappointment  can  overtake 
the  one;  no  convulsion  endanger  the  other.  Amidst 
all  the  changes  of  earth,  the  believer's  hope  reposes 
on  Him  who  is  "the  same  yesterday,  and  to-day,  and 
for  ever!" 

What  a  matter  of  rejoicing  then  we  have  here,  if 
we  are  indeed  the  people  of  God!  The  cause  of 
Christ  will  triumph.  God  will  not  let  his  words  fall 
to  the  ground.  They  are  full  of  the  power  of  the 
Almighty  One.  "The  kingdoms  of  this  world  shall 
become  the  kingdoms  of  our  Lord  and  his  Christ." 
He  shall  have  dominion  from  sea  to  sea,  and  from  the 
rivers  unto  the  ends  of  the  earth."  And  his  kingdom 
shall  be  for  ever.  No  change  shall  affect  it.  No 
storm  sweep  over  it.  No  enemies  be  found  within  its 
borders.  No  convulsion  endanger  its  throne. 

And  then,  what  a  note  of  warning  it  utters  for  those 
who  are  not  in  Christ.  Men  and  brethren,  who  will 
not  that  He  should  reign  over  you — know  you  what 
you  are  doing?  There  is  arrayed  against  you,  the 
power  and  changeless  purpose  of  Jehovah !  There  is 
no  screen,  no  hiding-place,  against  the  one.  There 
is  no  appeal  against  the  other.  Out  of  Christ,  every 
attribute  of  God  is  pledged  for  your  destruction.  His 
Justice  stands  by  his  law — broken  and  dishonoured  by 
you — and  claims  its  penalty.  And  His  Holiness  cries 
out  against  "the  wickedness  of  your  sin."  And  His 
Mercy  and  Grace  and  Love  have  no  plea  for  him  who 
rejects  an  offered  Saviour.  And  His  Long-suffering 
interposes  no  more.  And  His  Omnipotence  arrays 


28  WARNING. 

the  might  of  the  Godhead  against  you.  0!  while 
there  is  yet  time;  while  He  waits  to  be  gracious;  flee 
to  the  shelter  of  His  Cross.  Stay  not  outside  the 
rich  provisions  of  His  Grace.  "  Tarry  not  in  all  the 
plain.  Escape  to  the  mountains,  lest  thou  be  con- 
sumed." 


II. 


AND  the  fourth  kingdom  shall  be  strong  as  iron:  forasmuch  aa 
iron  breaketh  in  pieces  and  subdueth  all  things ;  and  as  iron  that 
breaketh  all  these  shall  it  break  in  pieces  and  bruise. 

And  whereas  thou  sawest  the  feet  and  toes,  part  of  potter's  clay 
and  part  of  iron,  the  kingdom  shall  be  divided ;  but  there  shall 
be  in  it,  of  the  strength  of  the  iron,  forasmuch  as  thou  sawest 
the  iron,  mixed  with  miry  clay. 

And  as  the  toes  of  the  feet  were  part  of  iron  and  part  of  clay,  so 
the  kingdom  shall  be  partly  strong  and  partly  broken. 

And  whereas  thou  sawest  the  iron,  mixed  with  miry  clay,  they 
shall  mingle  themselves  with  the  seed  of  men :  but  they  shall 
not  cleave  one  to  another,  even  as  iron  is  not  mixed  with  clay. 
DAN.  ii.  40-43. 

WE  have  advanced  through  the  consideration  of  the 
three  kingdoms,  of  gold,  of  silver  and  of  brass.  And 
these  words  bring  us  to  the  fourth  kingdom,  or  the 
two  legs  of  iron,  and  the  feet  part  iron  and  part  clay. 
And  the  inquiry  will  at  once  be  made,  What  kingdom 
is  this  ?  Among  the  nations  of  the  earth,  what  people 
combined  within  themselves  the  qualifications  here 
pointed  out?  It  must  be  a  kingdom  stronger  than 
all  others. 

As  iron  breaks  and  subdues  all  other  metals,  so  this 
kingdom  was  to  break  and  subdue  all  other  kingdoms. 
What  kingdom  did  this  ?  And,  doing  this,  what 

3* 


30        KINGDOM  OF  THE  LEGS  OF  IRON. 

kingdom  rested  on  its  two  great  divisions,  even  as  the 
image  rested  on  its  two  legs  of  iron  ?  And,  further 
still.  What  kingdom,  doing  all  this,  was  afterwards 
divided  into  ten  other  kingdoms,  even  as  the  feet  of 
the  image  were  divided  into  its  ten  toes  ? 

Now,  I  suppose  there  need  be  no  hesitancy  about 
our  reply.  We  are  not  left  to  conjecture  here ;  nor 
even  to  strong  probability.  These  requisitions  of  the 
vision,  fence  the  matter  about  so  closely,  that  it  seems 
scarcely  possible  for  us  to  go  wrong  concerning  it. 
No  kingdom  but  one  can  satisfy  these  demands  of  the 
prophet.  Look  at  them.  It  must  subdue  the  third, 
or  Macedonian  empire.  Breaking  in  pieces  all  other 
kingdoms,  it  must  set  its  feet  on  the  dominions  of  the 
three  preceding  empires  of  the  vision.  It  must  reach 
to  universal  sway.  It  must  be  formed  into  two  vast 
divisions.  And  afterwards  it  must  be  broken  into  ten 
parts — which  were  to  continue  until  the  kingdom  of  the 
Grod  of  Heaven  broke  them  to  pieces;  swept  them  away 
as  the  wind  does  the  chaff  of  the  summer  threshing- 
floor;  and  itself  filled  the  world  ! 

There  is  but  one  kingdom,  of  which,  up  to  this  time, 
all  these  things  are  true.  You  all  anticipate  me  when 
I  say,  That  is  the  Roman  kingdom !  To  it,  and  to  it 
alone,  every  item  applies  with  great  exactness.  This 
kingdom  of  iron  succeeded,  in  point  of  time,  to  that  of 
brass :  i.  e.,  to  the  Graeco-Macedonian  empire.  And 
then,  it  wielded  a  power  greater  than  that  of  any 
other  kingdom  before  it.  And,  whether  or  not,  he 
was  conscious  of  the  real  import  of  his  words,  it  is  a 
striking  fact,  that  Gibbon  uses  this  very  figure  in 
speaking  of  the  Empire  of  Rome.  He  says : 


ROME.  31 

"  The  arms  of  the  republic,  sometimes  vanquished 
in  battle,  always  victorious  in  war,  advanced  with 
rapid  steps  to  the  Euphrates,  the  Danube,  the  Rhine 
and  the  Ocean ;  and  the  images  of  gold,  or  silver  or 
brass,  that  might  serve  to  represent  the  nations  and  their 
kings,  were  successively  broken  by  the  iron  monarchy 
of  Rome."  (Vol.  iii.,  Millman's  ed.,  p.  634.) 

Beyond  a  doubt,  the  kingdom  of  iron  was  that  of 
Rome.  And  it  needs  but  a  glance,  at  its  possessions, 
to  see,  how  well  it  deserved  the  name  of  an  universal 
empire.  "The  empire  of  the  whole  earth" — was  not 
this  its  favourite  title?  It  succeeded  the  Babylonian, 
the  Medo-Persian,  and  the  Macedonian,  in  the  govern- 
ment of  the  world.  First,  Macedon  went  down  before 
it.  Carthage  was  destroyed  by  it.  Corinth  became, 
in  spite  of  its  princely  splendour,  a  heap  of  ashes  in 
its  path.  Spain  next  bowed  to  its  yoke.  Egypt 
became  a  Roman  province.  Judea  was  annexed  to  its 
dominions.  And  the  plough-share  of  the  idolater  was 
driven  across  the  streets  of  the  Holy  City.  And  thus, 
it  rose  to  the  power  of  the  first  of  the  nations.  It 
trod  upon  their  necks.  It  made  the  world  tributary 
to  its  greatness.  It  seemed  the  realization  of  its  own 
fabled  Briareus.  And,  looking  with  its  single  eye — 
i.  e.  a  lust  of  unbounded  dominion — over  the  nations 
of  the  earth :  it  reached  forth  the  hundred  hands  of  its 
power  to  gratify  that  lust.  The  neighbouring  state  and 
the  distant  isle,  alike  became  subject  to  its  dominion. 
Britain  passed  under  its  yoke.  "  These  ravagers  of 
the  world,"  said  Galgacus,  as  he  addressed  the  Caledo- 
nians, "after  all  the  earth  has  been  too  narrow  for 
their  ambition,  have  ransacked  the  sea,  also:1  In 


32  UNIVERSALITY  OF. 

other  words,  at  the  time  of  the  Christian  era,  the 
Roman  Empire  took  in  the  whole  south  of  Europe, 
France,  England,  the  greatest  part  of  the  Netherlands, 
Switzerland,  and  the  South  of  Germany,  Hungary, 
Turkey  and  Greece;  not  to  speak  of  its  possessions 
in  Asia  and  Africa.  Well,  therefore,  might  Gibbon 
declare,  "The  Empire  of  the  Romans  filled  the  world. 
And,  when  that  Empire  fell  into  the  hands  of  a  single 
person,  the  world  became  a  safe  and  dreary  prison  for 
his  enemies.  To  resist  was  fatal :  and  it  was  impossi- 
ble to  fly."  (Vol.  1.  p.  99.) 

Now,  the  image  stood  on  two  legs  of  iron.  In 
other  words,  this  kingdom  was  composed  of  two  main 
divisions — the  Eastern  and  Western  Empire;  into 
which  it  was  formed  about  A.  D.  364.  And  this, 
together  with  the  period  of  conquest  leading  up  to 
this,  was  the  period  of  its  strength.  You  observe 
that,  up  to  this,  the  declaration  is  unqualified.  "  The 
fourth  kingdom  shall  be  strong  as  iron."  And  there, 
in  its  fore-ordained  character,  it  stood  like  a  mighty 
Colossus,  bestriding  the  nations;  conquering  every- 
thing that  opposed  it ;  and  giving  laws  to  the  world. 
This  was  the  period  of  its  strength. 

But  this  was  not  to  continue.  "And,  whereas  thou 
sawest  the  feet  and  toes,  part  of  potter's  clay,  and 
part  of  iron;  the  kingdom  shall  be  divided."  And 
most  exactly  are  its  divisions  pointed  out.  It  was 
not  to  be  broken  at  random.  It  was  not  merely  to  be 
divided.  It  was  to  be  divided  into  an  exact  number  oj 
parts.  That  number  was  ten ;  according  to  the  ten 
toes  of  the  image. 

Now,  in  dwelling  on  the  first  vision  of  Daniel,  the 


TEN   KINGDOMS.  33 

consideration  of  these  ten  kingdoms  will  present  itself 
more  directly  before  us,  than  it  does  in  this  place.  I 
therefore  merely  refer  to  them  now.  Read  any  his- 
tory of  Europe;  take  any  map  of  Europe,  after  this 
division,  under  Theodosius  the  Great,  and  these  ten 
kingdoms  will  be  found  to  turn  up.  Revolution  after 
revolution  has  swept  over  the  nations.  But,  when  the 
storm  has  passed,  the  constitution  of  the  States  of 
Europe,  on  which  the  feet  of  the  image  stood,  has 
been  found  true  to  the  prophetic  word.  Of  course, 
there  have  been,  there  are  now,  more  European  king- 
doms than  ten.  But  the  prophecy  speaks  only  of 
those,  whose  territory  was  covered  l>y  the  feet  and  toes 
of  the  image.  It  calls  for  those  that  should  take  the 
place  where  the  image  stood.  When,  therefore,  the 
matter  comes  definitely  before  us,  the  inquiry  will  be 
for  those  into  which  the  Roman  Empire  was  divided. 
And  these,  when  the  division  is  completed,  must  be 
ten ;  or,  we  shall  not  have  found  the  fourth  kingdom 
at  all. 

Into  these  different  parts,  then,  the  kingdom  of 
iron  was  to  be  broken.  Into  these  parts  it  was 
broken.  It  is  a  plain  record  on  the  book  of  history; 
and  therefore  all  writers  substantially  agree  concern- 
ing it.  I  say  substantially,  because  the  enumeration 
has,  at  different  times,  included  different  nations. 
But,  whether  you  adopt  that  of  Machiavelli,  of  Sir 
Isaac  Newton,  of  Mr.  Mede,  of  Bishop  Lloyd,  or 
Bishop  Newton,  you  equally  find  the  ten  kingdoms  on 
the  territory  of  the  feet  of  the  image.  Into  this  num- 
ber, then,  the  kingdom  of  iron  was  broken.  And,  in 


34  DIVIDED   STATE   OF. 

these  parts,  it  was  to  continue,  resisting  all  attempts 
to  fuse  them  into  one. 

From  this,  its  divided  state,  the  first  strength  of 
the  empire  departed — but  not  as  that  of  the  others 
had  done.  No  other  kingdom  was  to  succeed  it ;  as  it 
had  the  three  which  went  before  it.  It  was  to  con- 
tinue, in  this  tenfold  division,  until  the  kingdom  of 
the  stone  smote  it,  upon  its  feet;  broke  them  in 
pieces,  and  scattered  them  as  the  wind  does  "the 
chaff  of  the  summer  threshing-floor!"  Yet,  through 
all  this  time,  a  portion  of  its  strength  was  to  remain. 
And  so  the  prophet  says,  "And  as  the  toes  of  the 
feet  were  part  of  iron  and  part  of  clay,  so  the  king- 
dom shall  be  partly  strong  and  partly  broken. " 
(v.  42.)  How,  in  any  other  way,  could  you  so 
strikingly  represent  the  facts?  For  more  than  four- 
teen hundred  years  this  tenfold  division  has  existed. 
Time  and  again  men  have  dreamed  of  rearing  on 
these  .dominions  one  mighty  kingdom.  Charlemagne 
tried  it.  Charles  V.  tried  it.  Louis  XIV.  tried  it. 
Napoleon  tried  it.  But  neither  succeeded.  A  single 
verse  of  prophecy  was  stronger  than  all  their  hosts. 
Their  own  power  was  wasted,  frittered  away,  destroy- 
ed. But  the  ten  kingdoms  did  not  become  one. 
"Partly  strong  and  partly  broken"  was  the  prophetic 
description.  And  such,  too,  has  been  the  historic 
fact  concerning  them.  With  the  book  of  history  open 
before  you,  I  ask  you,  Is  not  this  an  exact  represen- 
tation of  the  remnants  of  this  once  mighty  empire? 
It  ruled  with  unlimited  power.  It  was  the  throned 
mistress  of  the  world.  Its  sceptre  was  broken;  its 
throne  pulled  down;  its  power  was  taken  away.  Ten 


ATTEMPT  TO   COMBINE   THEM   INTO   ONE.  - 

kingdoms  were  formed  out  of  it;  and  " broken''  as 
then  it  was,  it  still  continues — i.  e.,  "partly  broken." 
For  its  dimensions  still  continue  as  when  the  kingdom 
of  iron  stood  upright  on  its  feet.  And  then,  it  is 
"  partly  strong" — i.  e.,  it  retains,  even  in  its  broken 
state,  enough  of  its  iron  strength  to  resist  all  attempts 
to  mould  its  parts  together.  "  This  shall  not  be," 
says  the  word  of  God.  "  This  has  not  been,"  replies 
the  book  of  history. 

But  then,  men  may  say,  "Another  plan  remains. 
If  force  cannot  avail,  diplomacy  and  reasons  of  State 
may — we  will  try  them."  And  so  the  prophecy  fore- 
shadows this  when  it  says,  "They  shall  mingle  them- 
selves with  the  seed  of  men" — i.  e.,  marriages  shall 
be  formed,  in  hope  thus  to  consolidate  their  power, 
and,  in  the  end,  to  unite  these  divided  kingdoms 
into  one. 

And  shall  this  device  succeed?  No.  The  prophet 
answers:  "They  shall  not  cleave  one  to  another,  even 
as  iron  is  not  mixed  with  clay."  And  the  history  of 
Europe  is  but  a  running  commentary  on  the  exact 
fulfilment  of  these  words.*  From  the  time  of  Canute 
until  the  present  age,  it  has  been  the  policy  of  the 
reigning  monarchs,  the  beaten  path  which  they  have 

*  Perhaps,  of  all  the  European  powers,  Austria  has  been  most 
distinguished  in  her  attempts  thus  to  enlarge  her  dominions.  In- 
deed, these  "fortunate  marriages"  as  they  have  been  called,  have 
given  rise  to  the  couplet — 

"  Bella  gerant  alii:  tu,  felix  Austria,  nube; 
Nam  qucB  Mars  aliis,  dat  tibi  regna  Venus" 
Blest  Austria,  wed.     To  others,  wars  resign ; 
Mars  gives  them  kingdoms ;  Venus  sends  thee  thine. 


36  FAILURE   OF. 

trodden,  in  order  to  reach  a  mightier  sceptre,  and  a 
wider  sway.  And  the  most  signal  instance  of  it  which 
history  has  recorded  in  our  own  day,  is  in  the  case  of 
Napoleon.  He  ruled  in  one  of  the  kingdoms;  Aus- 
tria was  another.  He  sought  to  reach  by  alliance 
what  he  could  not  gain  by  force,  i.  e.  to  build  up  one 
mighty,  consolidated  empire.  And  did  he  succeed? 
Nay.  The  very  power  with  which  he  was  allied  proved 
his  destruction,  in  the  troops  of  Blucher  on  the  field  of 
Waterloo  !  The  iron  would  not  mingle  with  the  clay. 
The  ten  kingdoms  continue  still. 

And  yet  if,  as  the  result  of  these  alliances,  or  of 
other  causes,  that  number  is  sometimes  disturbed,  it 
need  not  surprise  us.  It  is,  indeed,  just  what  the 
prophecy  seems  to  call  for.  The  iron  was  "mixed 
with  the  clay."  For  a  season,  in  the  image,  you 
might  not  distinguish  between  them.  But  they  would 
not  remain  so.  "They  shall  not  cleave  one  to  an- 
other.'* The  nature  of  the  substances  forbids  them 
to  do  so  in  the  one  case ;  the  word  of  prophecy  in  the 
other.  Yet  there  was  to  be  the  attempt  to  mingle — 
nay,  more,  there  was  an  approach  at  mingling  in  both 
cases.  But  it  was  to  be  abortive.  And  how  marked 
the  emphasis  with  which  history  affirms  this  declara- 
tion of  the  word  of  God ! 

The  next  step  in  the  development  of  the  prophetic 
history  is  announced  in  these  words:  "And  in  the 
days  of  these  kings  shall  the  God  of  heaven  set  up  a 
kingdom  which  shall  never  be  destroyed."  (v.  44.) 
And  the  inquiry  at  once  arises,  What  kingdom  is 
that  ?  Are  we  able  to  point  it  out  ? 

I  suppose  we  need  not  be  in  doubt  here.     There 


CHRIST   THE   STONE.  37 

are   landmarks  enough,  plainly  and  sharply  enough 
defined,  to  guide  us. 

Doubtless,  Christ  is  the  Stone.  It  is  His  prophetic 
title.  You  all  remember  the  passages  ?  There  is  that 
of  Isa.  xxviii.  16,  "  Therefore,  thus  saith  the  Lord  God, 
Behold  I  lay  in  Zion,  for  a  foundation,  a  Stone,  a  tried 
Stone,  a  precious  corner-stone,  a  sure  foundation." 

There  is  David's  declaration:  "The  Stone  which  the 
builders  refused,  is  become  the  head-stone  of  the  cor- 
ner." Ps.  cxviii.  22.  And  there  is  our  Lord's  express 
appropriation  of  this  to  Himself.  "Did  ye  never 
read  in  the  Scriptures,  The  Stone  which  the  builders 
rejected,  the  same  is  become  the  head  of  the  corner?" 
Matt.  xxi.  42. 

Christ  then  is  the  Stone.  And  its  being  "cut  out, 
without  hands"  i.  e.  without  human  instrumentality, 
may,  I  suppose,  fairly  enough,  in  one  sense,  refer  to 
His  miraculous  conception  by  the  Holy  Ghost.  In 
His  two-fold  nature  He  is  symbolized  by  this  Stone. 
What  other  sense  these  words  convey,  will  presently 
appear. 

But  then,  what  can  be  said  of  His  kingdom  ?  How 
shall  we  define  it?  Are  we  at  liberty  to  say  that  His 
Gospel  Dispensation  is  intended  ?  Will  it  satisfy  the 
demands  of  the  prophecy  ? 

I  know  that  many  teach  so.  I  know  that  when 
Christ  came,  He  preached,  saying  "  The  kingdom  of 
Crodis  at  hand:  repent  ye  and  believe  the  Gospel." 
I  know  that  the  phrase,  "Kingdom  of  Heaven,"  or 
"of  G-od"  is  often  interpreted  by  the  Grospel  Age,  or 
Dispensation.  But  the  question  is,  What  is  its  mean- 
ing in  this  place  ? 

4 


38  WHAT   KINGDOM   IS   MEANT. 

I  suppose  that,  to  ascertain  the  real  and  exact 
meaning  of  the  word  of  God,  is  the  common  desire  of 
us  all.  We  are  all  interested  to  know  it.  We  shall 
all  profit  by  knowing  it.  We  shall  all  suffer  from 
misconceptions  of  it.  All  our  interests,  here,  are  alike. 
Here,  every  man  stands  on  ground  common  to  all. 
And,  no  matter  what  our  views  have  been,  or  are 
now,  we  shall  be  profited  by  the  word  of  God  only 
so  far  as  we  have  the  exact  mind  of  the  Spirit  concern- 
ing it.  It  becomes  us,  therefore,  earnestly  to  seek 
for  that  mind ;  and  resolutely  to  adopt  it,  when  found. 

I  say  then,  that  in  this  place,  this  phrase  does  not 
mean  the  Gospel  Dispensation,  for  the  following  rea- 
sons: 

a.  The  God  of  Heaven  was  to  set  up  this  kingdom, 
"in  the  days  of  those  kings;''  i.  e.  in  the  days  of  the 
kings  that  ruled  over  the  ten  kingdoms  into  which  the 
kingdom  of  iron  was  to  be  broken.     Now  beyond  doubt, 
"the  days  of  those  kings"  did  not  commence  until 
near  500  years  after  Christ.     The  kingdom  of  iron 
was  not  broken  until  about  that  time.     The  Gospel 
had  won  its  brightest  triumphs.      Its  followers  had 
sealed  their  testimony  with  their  blood.     False  doc- 
trines were  closing  darkly  around  it;   before  "those 
kings"  arose.     If  this  is  true,  it  follows  as  an  inevita- 
ble certainty,  that  that  kingdom  was  not  "set  up"  in 
their  days.     But, 

b.  It   does   not   mean    the    Gospel   Dispensation; 
because  our  Lord  teaches  us,  that  His  kingdom  is  not 
yet  set  up.      Hence,  He  teaches  us  to  pray,   "Thy 
kingdom   come."      That  kingdom,  therefore,  is   yet 
future.     We  do  not  pray  for  an  accomplished  fact. 


NOT   THE   GOSPEL   AGE.  39 

He  teaches  us  the  same  truth,  by  his  reply  to  his 
disciples,  just  before  his  ascension.  When  they  asked 
him,  "  Lord,  wilt  Thou,  at  this  time,  restore  the  king- 
dom to  Israel?"  He  did  not  point  out  their  mistake. 
He  did  not  tell  them  that  they  were  harbouring  an  un- 
founded idea.  He  did  not  say,  "  No.  My  kingdom 
is  already  set  up."  He  was  always  prompt  to  point 
out  their  error.  And  who  does  not  feel  that  he  would 
have  done  so  here;  had  they  been  in  error?  Instead 
of  this,  he  replies:  "It  is  not  for  you  to  know  the 
times  which  the  Father  hath  put  in  His  own  power." 
They  were  right  as  to  the  kingdom.  They  only  erred 
as  to  the  time  of  its  setting  up. 

c.  It  does  not  mean  the  Gospel  dispensation;  because 
the  prophecy  calls  for  an  absolute,  literal,  and  visible 
kingdom.  Such  a  kingdom  was  that  of  the  "head  of 
gold."  Such  was  that  of  silver.  Such  that  of  brass. 
Such  that  of  iron.  They  were  four  distinct,  literal,  and 
visible  kingdoms.  Each  had  a  supreme  head.  Each 
had  dominions,  in  which  it  was  set  up.  Each  had 
subjects,  over  whom  it  reigned;  and  enemies,  whom  it 
conquered  and  destroyed.  Each  succeeded  to  the 
possession  of  the  other,  and  built  up  a  mightier  king- 
dom in  its  stead.  Now,  in  neither  of  these  respects 
is  the  Gospel  dispensation  a  kingdom.  The  rule  of 
the  Gospel  in  the  heart  is  altogether  a  spiritual  rule. 
It  has  nothing  to  do  with  visible  dominions.  It  sits 
not  down  in  the  high  places  of  power.  It  sways  not 
the  sceptre.  It  wields  not  the  sword.  It  marches 
not  at  the  head  of  armies.  It  lays  no  scheme  for  the 
overturning  of  thrones.  It  is  not,  therefore,  the  king- 
dom  pointed  out  by  the  prophet.  Of  the  four  king- 


40  MISSION   OF   THE   GOSPEL. 

doms  which  have  already  come,  the  second  displaced 
the  first.  The  third  overturned  the  second.  And 
the  fourth  built  up  its  throne  on  the  ruins  of  the  three 
which  had  gone  before  it.  So  the  kingdom  of  the 
God  of  Heaven  is  to  take  the  place  of  all  other  king- 
doms, and,  as  a  kingdom,  fill  the  whole  earth !  It  is 
not,  therefore,  the  Gospel  dispensation. 

Finally.  It  is  not  that  dispensation;  became  the 
rule  of  the  Grospel  is,  "  Peace  on  earth,  good  will 
towards  men."  The  kingdom  of  the  Stone,  on  the 
contrary,  is  to  "  break  in  pieces  and  consume  all  these 
kingdoms."  The  figure  is,  of  the  stone  falling  on  the 
feet  of  the  image ;  breaking  them  in  pieces ;  driving 
them  away  as  the  wind  does  the  chaff  of  the  threshing- 
floor;  and  itself  becoming  a  kingdom  that  filled  the 
whole  earth! 

Now,  I  submit  to  you,  brethren,  it  is  mere  toying 
with  words  to  predicate  this  of  the  Gospel.  What 
has  it  to  do  with  the  enginery  of  destruction?  It 
deals  not  in  " garments  rolled  in  blood."  It  has 
nought  to  do  with  the  onset  of  armies  and  the  pulling 
down  of  thrones.  Its  mission  is,  to  tell  the  story  of 
the  Crucified.  Its  plea  is,  "the  love  of  Christ."  Its 
weapons  "are  not  carnal  but  spiritual."  And  all  its 
conquests  are  those  wrought  by  "the  sword  of  the 
Spirit,  which  is  the  word  of  God."  It  is  scarcely 
possible  to  conceive  of  a  contrast  greater  than  that 
pointed  out  between  its  triumphs  and  those  of  the  king- 
dom of  which  the  prophet  speaks.  What,  therefore, 
is  that  kingdom? 

You  observe,  that  it  is  "the  Stone"  which  smote  the 
image  on  its  feet.  Now,  as  Christ  is  this  Stone,  this 


CHRIST,   AS   THE   STONE,    SMITES,   ETC.  41 

smiting  is  clearly  to  be  done  by  Him.  It  is  not  a 
spiritual  smiting  by  His  truth.  That  never  breaks 
and  subdues  kingdoms,  and  scatters  them  as  the  chaff 
before  the  wind.  It  is  a  literal  and  absolute  smiting. 
Each  kingdom  smote  and  destroyed  that  which  came 
before  it.  And  even  so — I  mean  as  literally  so — will 
the  Stone  smite  and  destroy  the  kingdom  of  His  ene- 
mies. If  Christ  is  the  Stone,  is  it  not  illogical — does 
it  not  contradict  the  plain  statement  of  the  prophecy 
— to  refer  this  smiting  to  the  system  of  truth  taught 
by  Him?  Can  you  put  the  Gospel  in  the  place  of  its 
Author?  No  one  pretends  that  that  is  the  "  Stone, 
cut  out  without  hands/'  And  yet  it  is  this,  and  this 
alone,  which  is  to  smite  the  image.  And  the  marginal 
reading  of  that  phrase  is  quite  significant.  It  is, 
"which  was  not  in  hands;"  i.  e.,  which  did  its  work 
alone.  No  human  instrumentality  is  used.  Christ 
Himself,  in  "the  brightness  of  His  coming,"  will  be 
the  destruction  of  his  banded  foes.  And  nothing  less 
than  this  will  satisfy  the  demands  of  the  prophetic 
word. 

And  the  Bible  is  full  of  this  doctrine.  You  observe, 
that  after  this  smiting,  the  stone  is  to  become  a  great 
mountain  and  fill  the  whole  earth ;  i.  e.,  the  kingdom, 
established  by  Christ  in  person,  is  to  take  the  place 
of  all  other  kingdoms.  He,  in  the  splendour  of  His 
unbounded  empire,  will  fill  the  earth  with  glory.  At 
the  head  of  His  kingdom,  He  will  "fill  all  things;" 
"make  all  things  new;"  and  be  the  source  and  spring 
of  the  blessings  of  the  Everlasting  Age.  Thus  will 
"the  Stone'  accomplish  the  part  affirmed  of  it,  and 
become  the  head  of  the  corner,"  in  all  the  universe  of 

4* 


42  PREDICTIONS   OF  THIS   SMITING. 

God.  And  the  double  pledge  of  this  we  have  in  the 
predictions  of  His  word;  and  the  accomplished  fact 
of  His  resurrection  and  ascension. 

And  such  we  find  the  testimony  of  that  Word. 
Thus,  we  have  the  grant  of  "the  heathen,"  i.  e.,  the 
nations,  "for  His  inheritance;  and  the  uttermost  parts 
of  the  earth  for  His  possession." 

And  how  is  that  possession  to  be  obtained  ?  Peace- 
ably? As  the  gradual  conquest  of  His  truth?  Just 
as  far  removed  from  this  as  possible.  "Thou  shalt 
break  them  with  a  rod  of  iron;  Thou  shalt  dash  them 
in  pieces,  like  a  potter's  vessel."  Ps.  ii.  8,  9.  Could 
there  be  a  more  express  confirmation  of  the  prophet's 
words  ?  In  the  one,  the  Stone  is  to  smite  the  image. 
In  the  other,  Christ  Himself  is  to  break  in  pieces  all 
the  combinations  of  His  enemies,  by  an  absolute  and 
sudden  and  remediless  destruction ! 

Now,  we  shall  shortly  see  that  the  time  of  this 
destruction  is  at  the  second  coming  of  our  Lord.  And 
every  image  of  grandeur  seems  to  be  employed  in 
describing  the  fearfulness  of  this  event  to  His  banded 
enemies.  "He  bowed  the  Heavens,"  says  the  Psalm- 
ist, "and  came  down;  and  darkness  was  under  His 
feet.11  "He  rode  upon  a  cherub  and  did  fly;  yea,  He 
did  fly  upon  the  wings  of  the  wind."  And  what  was 
the  effect  of  this  coming  on  His  enemies?  "He  sent 
out  His  arrows  and  scattered  them;  and  He  shot  out 
lightnings  and  discomfited  them."  "Then  did  I  beat 
them  small  as  the  dust  before  the  wind;  I  did  cast 
them  out  as  the  dirt  in  the  streets."  Ps.  xviii.  9,  10. 
14.  42.  Here,  and  through  the  entire  Psalm,  we  have 


PREDICTIONS   OF,   ETC.  43 

the  same  idea  of  a  grand  and  terrific  outpouring  of 
" the  judgment  that  is  written." 

And  so,  of  the  same  event,  we  are  told,  "The  Lord 
at  thy  right  hand  shall  wound  even  kings,  in  the  day 
of  His  wrath.  He  shall  judge  among  the  heathen ; 
He  shall  fill  the  places  with  the  dead  bodies ;  He  shall 
wound  the  heads  over  many  countries."  Ps.  ex.  5,  6. 

So,  in  the  glorious  vision  which  Isaiah  saw.  A 
mighty  personage,  travelling  in  the  greatness  of  His 
strength,  passed  before  him.  The  prophet  asks: 
"Who  is  this  that  cometh  from  Edom,  with  dyed 
garments  from  Bozrah?"  And  the  answer  is,  "I  that 
speak  in  righteousness;  mighty  to  save." 

But  the  prophet  demands :  "Wherefore  art  Thou  red 
in  thine  apparel;  and  Thy  garments  like  him  that 
treadeth  in  the  wine-fat."  And  He  replies,  "I  have 
trodden  the  wine-press  alone ;  and  of  the  people  there 
was  none  with  me;  for  I  will  tread  them  in  mine 
anger,  and  trample  them  in  my  fury;  and  their  blood 
shall  be  sprinkled  upon  my  garments ;  and  I  will  stain 
all  my  raiment."  Is.  Ixiii.  1 — 3.  It  is  the  Stone  smiting 
the  image,  and  visiting  it  with  predicted  destruction. 

And  so  runs  the  representation  all  through  the 
word  of  God.  And  when  this  is  done;  when  the 
Stone  has  smitten  the  image,  and  the  kingdoms  into 
which  it  was  divided  are  overthrown  and  swept  away, 
"great  voices  shall  be  heard  in  heaven,  saying,  The 
kingdoms*  of  this  world  are  become  the  kingdoms  of  our 
Lord,  and  of  His  Christ;  and  He  shall  reign  for  ever 
and  ever."  Rev.  xi.  15.  The  kingdom  of  the  Stone 

*  Literally  it  is,  "The  kingdom" — i.  e.  the  rule,  the  dominion — 
for  the  word  is  in  the  singular;  "The  kingdom  .  .  .  is  become,  etc." 


44  PRACTICAL  LESSONS. 

is  set  up.  Sin  is  done  away.  Its  blight  is  effaced. 
Its  curse  lifted  off.  "And  He  that  sat  upon  the 
throne,  said,  Behold,  I  make  all  things  new" 

There  are  many  lessons  which  this  great  theme 
brings  home  to  us.  Let  us  dwell  on  one  or  two. 

a.  How  clearly  mapped  out  are  the  events  of  the 
world's  history  before  the  eye  of  G-od!  God  forms 
His  plans  in  reference  to  the  kingdoms  of  the  earth. 
And  kings  and  generals  and  philosophers  and  states- 
men rise  up  at  the  appointed  time,  and  work  out  their 
appointed  schemes.  They  thought  they  were  carrying 
out  their  own  plans.  But  God  employed  them  in 
hewing  out  the  block  of  His  own  high  purposes.  The 
madness  of  their  rage  He  constrained  to  further  His 
own  designs.  And  when  their  power  waxed  too 
haughty  against  Him,  and  their  wisdom  refused  His 
counsel,  He  cut  the  sinews  of  the  one,  and  sent  fool- 
ishness into  the  other.  Around  all  their  designs  His 
hand  had  traced,  "  Thus  far  shalt  thou  come,  but  no 
farther.11  What  His  wisdom  permitted,  they  might 
do.  But  beyond  that  they  could  not  go.  All  their 
acts,  and  all  the  consequences  of  their  acts,  are  clearly 
traced  out  before  Him.  He  sees  them  all.  He  per- 
mits them  all.  He  overrules  them  all.  They  are 
mapped  out  in  His  pre-appointed  scheme;  "written 
in  His  Book."  Hours  and  days  and  months  and 
years  and  centuries  turn  its  leaves,  and  reveal  to  men 
a  portion  of  what  is  written. 

"His  providence  unfolds  the  book, 
And  makes  His  counsel  shine; 
Each  opening  leaf  and  every  stroke, 
Fulfils  some  deep  design." 


PRACTICAL   LESSONS. 

Men  may  plot  and  counsel  and  combine, 
is  no  wisdom  and  no  power  against  Him. 

b.  How  certain  the  destruction  of  those  who  reject 
His  Gospel.  As  the  vast  procession  of  History 
sweeps  by  before  us,  there  comes  forth  a  voice,  saying 
"  Who  ever  hardened  himself  against  Him,  and  pros- 
pered?" Armies  perish.  And  sceptres  are  broken. 
And  thrones  are  overturned  or  crumbled  by  slow  decay. 
And  nations  rise  and  flourish  and  pass  away.  And 
the  proudest  monuments  of  man's  power  forget  to 
repeat  the  lesson  with  which  they  were  charged.  0, 
there  is  nothing  great,  nothing  abiding,  but  that 
which  links  into  the  work  of  Jesus  Christ  the  Lord ! 
As  the  ages  roll  on,  it  progresses.  The  hand  of  the 
Great  Designer  pushes  on  His  work.  And  everything 
disappears,  or  is  turned  aside  to  make  way  for  it.  It 
were  easier  for  heaven  and  earth  to  pass  away,  than 
for  one  of  His  promises  to  fail,  or  one  of  His  enemies 
to  escape  His  hand ! 

And  is  there  no  refuge  ?  None,  but  in  the  shelter 
of  His  cross.  There  alone  you  can  be  safe.  In  all 
the  universe  beside,  there  is  no  place  where  His  hand 
will  not  find  you.  There  His  promise  meets  you. 
There  His,  love  awaits  you.  There  "  the  everlasting 
arms"  are  stretched  out  to  receive  you.  His  chal- 
lenge is,  "I  said  not  to  the  seed  of  Jacob,  seek  ye 
Me  in  vain."  He  will  not  say  so  to  you.  No  one 
ever  sought  Him,  through  the  blood  of  the  Cross, 
who  did  not  find  Him  "ready  to  forgive."  He  hath 
bound  Himself  by  His  own  everlasting  covenant,  in 
nowise  to  cast  out  those  who  thus  seek  Him.  And  that 


46  CONCLUSION. 

covenant  cannot  fail.  His  power  supports  it.  His 
faithfulness  watches  over  it.  His  love  moves  through 
it.  It  is  not  possible  for  it  to  fail.  0,  seek  salvation 
through  it;  and  you  shall  rejoice  in  the  fulness  and 
the  freeness  of  His  pardoning  grace ! 


LECTURE  III. 


I  SAW  in  my  vision  by  night,  and  behold,  the  four  winds  of  the 

heaven  strove  upon  the  great  sea. 
And  four  great  beasts  came  up  from  the  sea,  diverse  one  from 

another. 
The  first  was  like  a  lion,  and  had  eagles'  wings :  I  beheld  till  the 

wings  thereof  were  plucked,  and  it  was  lifted  up  from  the  earth, 

and  made  to  stand  upon  the  feet  as  a  man,  and  a  man's  heart  was 

given  to  it. 
These  great  beasts,  which  are  four,  are  four  kings,  which  shall 

arise  out  of  the  earth. — DAN.  vii.  2,  3,  4.  17. 

THIS  vision  of  Daniel  occurred  about  forty-eight 
years  after  that  of  Nebuchadnezzar.  It  embodies 
substantially  the  same  great  truth;  carrying  it,  how- 
ever, to  a  much  greater  extent,  and  setting  it  forth 
with  wonderful  minuteness  of  detail  and  brevity  of 
expression.  It  embodies  volumes  of  history  in  a 
single  verse. 

Daniel  dreamed,  and  the  angel  interpreted  his 
dream.  He  saw  four  great  beasts  arise  out  of  the 
sea.  Each  of  these  symbolized  a  kingdom;  as  each 
one  of  the  four  parts  of  the  image  had  done.  We 
have  the  same  truth  in  each  vision;  beginning  at 
the  same  kingdom;  running  through  the  same  course; 
and  ending  at  the  same  time.  In  each  vision,  we 


48  THE   SYMBOL  SEA. 

meet  four'distinct  and  universal  kingdoms.  In  each  we 
are  taught  that  there  shall  be  only  four,  until  the  God 
of  Heaven  sets  up  His  kingdom.  We  cannot,  there- 
fore, err  in  determining  what  kingdoms  are  here 
pointed  out.  Besides,  in  the  vision  of  Nebuchad- 
nezzar, the  first  kingdom  is  expressly  named.  No 
possible  difficulty,  therefore,  can  occur  in  pointing  out 
the  others. 

And,  in  this  vision  of  Daniel  the  task  is  about  as 
easy.  Here  the  fourth  kingdom  is  not  named,  indeed, 
but  so  minutely  described,  that  it  would  be  like 
arguing  against  the  sun,  to  dispute  its  application. 

The  angel  interprets  the  symbols.  These  four 
great  beasts  are  four  kings  or  kingdoms  that  shall 
arise.  We  have,  then,  one  distinguishing  feature  of 
their  character  already  pointed  out.  They  were  to 
be  "great"  in  comparison  with  other  beasts;  i.  e., 
with  the  other  kingdoms  of  the  earth. 

But  they  were  seen  to  "  arise  out  of  the  sea."  And, 
before  they  rose,  the  four  winds  of  heaven  strove 
upon  the  sea.  The  sea,  therefore,  is  a  symbol  of 
nations;  or  masses  of  people.  And,  as  winds  rush 
over  it,  and  lash  it  into  fury ;  so,  masses  of  people  are 
agitated  and  tossed  about,  by  what  we  may,  well 
enough,  term  the  stormy  winds  of  excitement  and 
passion.  Out  of  the  sea,  the  beasts  arose;  i.  e.,  from 
the  midst  of  such  a  state  of  popular  tumult,  these 
four  kings,  successively,  rose  to  power.  And  what  is 
history,  but  a  succession  of  proofs  of  this?  Out  of 
this  political  sea,  over  which  the  tempest  of  war  has 
been  continually  sweeping;  have  not  the  founders  of 
new  dynasties,  the  builders  of  new  thrones,  con- 


EXAMPLES   OP.  49 

st antly  arisen  ?  The  mighty  rulers  of  the  earth — like 
the  great  beasts  of  the  prophet — come  forth,  when  the 
winds  of  heaven  strive  upon  the  great  sea  of  the  na- 
tions ! 

We  have,  then,  the  exact  meaning  of  this  term, 
whenever  used  in  its  prophetic  sense.  When,  there- 
fore, our  Lord  tells  us,  that  just  before  his  second 
coming,  there  shall  be  "  distress  of  nations,  with  per- 
plexity; ike  sea  and  the  waves  roaring  ;"  we  see,  pre- 
cisely, what  is  meant.  It  is  not  the  literal,  but  the 
prophetic,  sea  of  which  He  is  speaking.  There  shall 
then  be  a  fearfully  excited  and  tempestuous  state  of 
the  nations  of  the  earth.  The  mass  of  the  nations 
will  be  lashed  into  fury  by  the  stormy  winds  of  popu- 
lar commotion.  Revolution  shall  pull  down  thrones, 
and  undermine  governments.  Passions  shall  shake 
them.  Fear  and  dread  will  take  hold  upon  them. 
And  the  sounds  of  the  fearful  strife  will  fill  the  earth ; 
even  as  the  thunderings  of  the  ocean,  in  its  wrath, 
are  borne  along  the  neighbouring  shores. 

So,  too,  when  of  the  times  of  the  Messiah,  it  is  an- 
nounced, that  "the  first  heaven  and  the  first  earth 
were  passed  away;  and  there  was  no  more  sea;'1  the 
meaning  is  equally  plain.  It  is  a  prophetic  declara- 
tion. There  shall  be,  no  more,  a  troubled  and  stormy 
state  of  the  nations.  No  more  the  breaking  forth  of 
the  winds  of  passion.  Violence  and  destruction  shall 
be  heard  no  more.  All  shall  be  peace,  in  the  perfect 
reign  of  the  Prince  of  Peace. 

The  first  beast — like  the  "head  of  gold" — symbol- 
ized the  Babylonian  empire.  It  was,  "a  lion,  with 
eagle's  wings."  And  this,  according  to  Mr.  Layard, 

5 


50  BABYLON,   SYMBOL  OF. 

was  a  symbol,  by  no  means  rare,  among  the  ruins  of 
the  Assyrian  empire.  "  They  could  find/'  he  adds, 
"no  better  type  of  intellect  and  knowledge,  than  the 
head  of  the  man — of  strength,  than  the  body  of  the 
lion — of  rapidity  of  motion,  than  the  wings  of  the 
bird." 

The  symbol  of  the  lion  is  expressly  applied  to  the 
Babylonian  king.  "  The  lion  is  come  up  from  his 
thicket ;  and  the  destroyer  of  the  Gentiles  is  on  his 
way."  Jer.  iv.  7. 

And  the  double  symbol  is  suggested  in  verse  13 : 
"Behold  he  shall  come  up  as  clouds,  and  his  chariots 
shall  be  as  a  whirlwind;  his  horses  are  swifter  than 
eagles." 

Ezekiel  uses  the  symbol  of  the  eagle.  "Thus,  saith 
the  Lord  God:  A  great  eagle,  with  great  wings  .  .  . 
came  into  Lebanon,  and  took  the  highest  branch  of  the 
cedar."  And,  to  remove  all  doubt  as  to  the  person 
symbolized,  he  adds:  "Know  ye  not  what  these  things 
mean  ?  Behold,  the  king  of  Babylon  is  come  to  Jeru- 
salem, and  hath  taken  the  king  thereof,"  etc.  Ezek. 
xvii.  3.  12. 

These  two  symbols  are  united  in  the  vision,  and 
indicate  a  kingdom,  powerful  among  the  nations,  as 
the  lion  is  among  the  beasts  of  the  forest;  and  swift 
in  its  conquest,  as  the  eagle  is,  after  its  prey.  The 
lion  and  eagle  are  first  among  the  living  crea- 
tures of  their  class.  And  Babylon  was  first  among 
the  nations  of  the  earth. 

It  was  founded  about  2233  B.  C.  It  ended  with 
the  death  of  Belshazzar,  538  B.  C.  What,  however, 
is  commonly  understood  by  the  Babylonian  empire, 


BABYLON,   EPOCH   OF.  51 

began  about  606  B.  C. :  i.  e.,  with  the  overthrow  of 
Nineveh  and  Sardanapalus,  by  Belesis,  a  Satrap  of 
Babylon ;  who  made  his  own  city,  the  seat  and  centre 
of  power.  It  is  of  this  epoch,  that  the  prophet  speaks. 
Under  Nebuchadnezzar,  the  kingdom  rose  to  that 
almost  fabulous  point  of  wealth  and  greatness,  of 
which  we  have  already  spoken.  Before  this  time,  it 
had  been  a  lion  among  the  nations.  Now,  it  became 
"a  lion,  with  eagle's  wings. "  This  monarch  was  dis- 
tinguished by  the  rapidity  of  his  conquests.  The 
Jews,  Egyptians,  Edomites,  Moabites,  Ammonites, 
Tyrians  and  Zidonians,  were  independent  nations  be- 
fore his  time.  One  after  another,  they  all  came  under 
his  yoke.  And  thus,  emphatically,  was  the  grant  of 
power  bestowed  upon  him,  as  we  have  already  seen ; 
"And  all  nations  shall  serve  him" — the  king  of  Ba- 
bylon— "  and  his  son,  and  his  son's  son,  until  the  very 
time  of  his  land  come."  Read  Jer.  xxvii.  4-9. 

In  the  sovereignty  of  His  purpose,  God  chose 
Nebuchadnezzar  as  the  rod  with  which  to  chastise  the 
sinful  nations  of  the  earth.  He  expressly  terms  him, 
"My  battle-axe  and  weapons  of  war;  for  with  thee 
will  I  break  in  pieces  the  nations;  and  with  thee  will 
I  destroy  kingdoms."  Jer.  li.  20.  He,  indeed,  was 
no  more  righteous  than  they.  As  a  simple  act  of 
God's  pleasure,  he  was  raised  up  for  this  purpose. 
He  might  have  selected  any  other  instrument.  The 
flame  would  have  leaped  forth  to  consume.  The  earth 
would  have  opened  her  mouth  to  destroy.  The  winds 
would  have  shaken  down  his  palaces;  uprooted  his 
forests;  destroyed  his  harvests,  and  desolated  his 
lands.  Pestilence  would  have  swung  her  scythe  over 


52  PROPHETIC   FIGURES. 

the  guilty  nations ;  or  famine  have  dug  for  them  dis- 
honoured graves.  But  God  chose  the  kingdom  of 
Babylon  as  the  instrument  of  His  righteous  purpose. 
And  when  that  purpose  was  accomplished,  other 
instruments  were  prepared  against  it.  The  power 
that  had  made  the  nations  tremble,  was  itself,  then, 
broken  and  destroyed. 

In  one  of  his  finest  figures,  and  which,  without 
acknowledgment,  Lord  Byron  used  as  his  own,  in  his 
Ode  to  Napoleon,*  Isaiah  represents  the  disembodied 
spirits  in  the  unseen  world  as  greeting  the  Babylonian 
monarch,  as  he  comes  into  their  midst,  as  follows: 
"Hell,  from  beneath,  is  raised  up  for  thee  to  meet 
thee  at  thy  coming :  it  stirreth  up  the  dead  for  thee, 

even  all  the  chief  ones  of  the  earth They 

that  see  thee  shall  narrowly  look  upon  thee,  and  con- 
sider thee,  saying,  Is  this  the  man  that  made  the 
earth  to  tremble,  that  did  shake  kingdoms :  that  made 
the  world  as  a  wilderness,  and  destroyed  the  cities 
thereof?"  Is.  xiv.  9.  16. 

Fitly,  therefore,  was  it  symbolized  in  the  prophet's 
vision.  As  the  inhabitants  of  the  forest  tremble 
before  the  lion ;  so  did  the  nations  before  the  power  of 
this  king.  As  the  eagle  discerns  the  prey  from  afar, 

*  "'Tis  done — but  yesterday,  a  king, 

And  armed,  with  kings  to  strive; 
And  now,  thou  art  a  nameless  thing — 

So  abject — yet  alive! 
Is  this  the  man  of  thousand  thrones, 
Who  strewed  the  earth  with  hostile  bones: 

And  can  lie  thus  survive  ? 
Since  he,  miscalled  the  Morning  Star, 
Nor  man  nor  fiend  hath  fallen  so  far!'* 


BABYLON,   POWER   OF.  53 

and  swoops  to  it  on  rapid  wing;  so  Tie  beheld  the 
nations,  and  brought  them  into  speedy  subjection  to 
his  prey.  He  ruled  with  a  mighty  hand.  His  tyranny 
at  home  was  absolute,  overgrown,  unlimited.  His 
power  abroad  was  fierce  and  bloody  and  oppressive. 
With  great  point,  therefore,  is  he  spoken  of,  as 
making  the  earth  to  tremble;  as  shaking  the  king- 
dom. Fitly  is  he  termed,  "  the  hammer  of  the  whole 
earth.1'  Jer.  1.  23.  And  this  was  the  period  of  its 
strength. 

"I  beheld  till  the  wings  thereof  were  plucked,  and  it 
was  lifted  up  from  the  earth"  etc.  (ver.  4.)  The  margin 
renders  this,  "The  wings  whereivith  it  was  lifted." 
I  suppose  that  this  gives  the  better  sense.  And, 
perhaps  the  best  comment  that  can  be  given  on  this 
lifting  up  from  the  earth,  is  the  ambitious  claim  of  the 
monarch  to  divine  power.  "For  thou  hast  said  in 
thine  heart,  I  will  ascend  into  heaven;  I  will  exalt 
my  throne  above  the  stars  of  God."  Is.  xiv.  13.  In 
the  intoxication  of  absolute  sway,  a  worm  of  the 
dust  dreamed  that  he  was  a  god.  He  was  drunk  with 
power.  And  now  commences  his  humiliation. 

His  "wings"  were  his  rapidly  acquired  dominions. 
They  were  beginning  to  be  plucked  at  the  time  of  this 
vision.  With  the  death  of  Nebuchadnezzar  its  con- 
quests ceased.  Soon  after,  when  the  pressure  of  his 
heavy  arm  was  removed,  the  conquered  nations  began 
to  assert  their  rights.  The  integrity  of  his  empire 
was  broken  up.  One  after  another,  annexed  pro- 
vinces rose  up  in  revolt.  The  Lydians,  the  Medes 
and  the  Persians  did  so.  And  there  was  not  strength 
enough  left  to  reduce  them  again  to  subjection. 

5* 


54  HUMBLING   OF. 

And  here  occurs  the  only  point  of  difficulty  in  this 
portion  of  the  vision.  "And  a  mans  heart  was  given 
to  it"  (verse  4.)  What  does  this  mean? 

Most  probably,  it  is  an  allusion  to  the  case  of 
Nebuchadnezzar.  As  a  punishment  for  his  excessive 
pride,  he  was  driven  forth  to  dwell  among  the  beasts 
of  the  field.  The  sentence  against  him  was2  "Let  Ms 
heart  be  changed  from  man's,  and  let  a  beast's  heart  be 
given  unto  him"  Dan.  iv.  16.  In  the  light  of  this 
incident,  we  may  read  the  declaration  before  us. 
With  Babylon's  greatness,  Babylon's  pride  departed. 
One  after  another,  other  princes  served  themselves  of 
it.  And  the  kingdom  that  was  a  lion  in  strength, 
and  an  eagle  in  the  swiftness  of  its  conquests,  dis- 
played a  man's  heart  in  the  season  of  its  decay.  The 
staff  of  its  lofty  pretensions  broke,  and  pierced  the 
side  that  leaned  upon  it.  Is  it  not  just  an  illustration 
of  the  words,  "Put  them  in  fear,  0  Lord,  that  the 
nations  may  know  themselves  to  be  but  men?"  Psal. 
ix.  20. 

"And  behold,  another  beast,  a  second,  like  to  a  bear, 
etc."  (ver.  5.)  This  beast  represents  the  same  kingdom 
as  "the  breast  and  arms  of  silver,"  i.  e.  the  Medes 
and  Persians.  And  while  all  these  kingdoms  are 
symbolized  by  wild  and  ferocious  beasts,  there  are 
peculiarities  in  each  to  call  for  the  use  of  the  particu- 
lar animal  employed  in  each  case.  The  bear  is  less 
noble,  but  more  subtle,  and  unyielding,  and  revenge- 
ful, than  the  lion.  He  is  sullen,  voracious,  cruel. 
And  in  this  respect,  the  Medes  and  Persians  occupy  a 
position  of  notoriety  rarely,  if  ever,  equalled.  The 
prophet  says  of  them:  "Their  bows  also  shall  dash 


KINGDOM   OF   THE   MEDES,   ETC.  55 

the  young  men  to  pieces ;  and  they  shall  have  no  pity 
on  the  fruit  of  the  womb;  their  eye  shall  not  spare 
children."  Isa.  xiii.  18.  Indeed,  Persian  princes  were 
but  another  name  for  bloody  and  vindictive  and  op- 
pressive rulers.  "  Taking  the  whole  nation  together," 
says  Mr.  Barnes,  "it  was  fierce  and  rough  and  unpo- 
lished ;  little  disposed  to  friendliness  with  the  nations 
while  any  around  it  had  peace  or  prosperity."  "No 
one,  acquainted  with  that  nation,  can  doubt  the  prp- 
priety  or  applicability  of  the  emblem." — Notes  on 
Daniel,  p.  293. 

"And  it  raised  up  itself  on  one  side."  Now,  this 
clearly  implies  a  state  of  rest,  before  its  raising  up. 
The  bear,  fierce  and  sullen  and  blood-thirsty,  was  in  a 
state  of  brief  repose,  before  going  forth  to  commence 
new  conquests.  And  such  a  state  of  rest  it  had  when, 
having  overcome  the  Medes,  and  triumphed  over  seve- 
ral neighbouring  powers,  it  seemed  to  be  meditating 
the  downfall  of  Babylon. 

Now,  if  we  adopt  the  reading  of  the  text,  and  say, 
"  it  raised  up  itself  on  one  side,"  the  interpretation  is 
manifest  enough.  Its  conquests  extended  almost  alto- 
gether on  one  side,  i.  e.  to  the  west  of  its  own  proper 
dominions.  Or,  if  we  adopt  the  reading  of  the  margin, 
"It  raised  up  one  dominion"  the  interpretation  is 
equally  clear.  The  Medes  and  Persians  joined  to 
form  one  kingdom.  But  the  Persians  soon  rose  to 
the  ascendency.  They  thus  " raised  up  one  dominion  ." 
And  so,  in  either  case,  the  facts  of  its  history  amply 
sustain  the  declarations  of  the  prophetic  word. 

"And  it  had  three  ribs,  in  the  mouth  of  it,  between 
the  teeth  of  it."  The  figure  here  becomes  a  very 


56 


CHARACTER   AND   ACTS   OF. 


striking  one.  It  symbolizes  the  conquests  of  the 
Medo-Persian  bear.  Awaking,  as  the  literal  bear, 
from  its  brief  repose — hungering  for  new  conquests — 
it  went  forth  to  the  work  of  destruction.  Sir  I.  New- 
ton interprets  these  three  ribs  as  the  kingdoms  of 
Babylon,  Lydia,  and  Egypt.  They  were  conquered 
by  the  bear.  But  they  did  not  make  component 
parts  of  its  dominions;  even  as  the  three  ribs  re- 
mained distinct  from  the  body  of  the  bear.  Still, 
they  were  "n'6$,"  i.  e.  sources  of  strength  to  the  con- 
quering  power.  And  they  were  "in  the  mouth  of  it, 
between  the  teeth  of  it,"  i.  e.  they  were  ground  and 
oppressed  and  destroyed  by  their  sullen  conqueror. 

"  And  they  said  thus  unto  it,  Arise,  devour  much 
flesh."  Nothing  could  be  in  more  striking  conformity 
with  the  habits  of  the  animal,  which  is  the  symbol'. 
And  nothing  could  more  strikingly  represent  the  char- 
acter and  mission  of  the  kingdom  symbolized.  Sullen 
and  blood-thirsty  and  voracious,  the  bear  retains  the 
ribs  of  previous  conquests  between  its  teeth;  while  it 
slowly  rises  to  go  forth  to  new  destruction.  And  the 
Medo-Persian  bear  relaxed  not  its  oppression  of  its 
already  conquered  subjects,  when  it  went  forth  again 
to  war  upon  the  nations. 

Now,  as  a  providential  summons,  these  words  re- 
ceived a  large  and  exact  fulfilment.  God  used  this 
power,  as  He  had  done  the  Babylonian  before  it.  It 
became  the  executor  of  His  will — the  instrument  of 
His  justice — on  the  nations  which  it  subdued.  The 
justice  was  all  His.  The  wrong,  in  the  execution  of 
it,  was  all  its  own.  And,  for  that  wrong  it  received 
the  merited  punishment,  when  its  mission  was  ended. 


THIRD   KINGDOM.  57 

But  that  it  "  devoured  much  flesh,"  is  emphatically 
true ;  whether  w£  regard  the  cruelty  of  its  reign, — 
which  was  excessive, — or  the  large  destruction  of  hu- 
man life  which  attended  its  invasions  of  other  states. 
Calmet  asserts,  that  the  punishments  they  used  "  be- 
get horror  in  those  who  read  of  them." 

Babylon  went  down  before  it.  A  large  part  of  the 
world  received  its  yoke.  And,  if  you  ask  for  further 
comment  on  the  "  much  flesh"  which  it  devoured, 
you  will  find  it  in  the  millions  whom  it  sacrificed  in 
its  attempts  to  subdue  the  Thracians,  the  Macedonians, 
the  Greeks,  and  other  nations  of  Europe. 

"After  this  I  beheld,  and  lo,  another,  like  a  leopard, 
which  had  upon  the  back  of  it  four  wings  of  a  fowl;'1 
(ver.  6.)  This  symbolizes — like  the  "  belly  and  thighs 
of  brass" — the  Macedonian  empire,  under  Alexander. 
The  symbol  would  indicate  a  kingdom,  less  noble  than 
that  of  the  lion ;  but  much  more  so  than  that  of  the 
bear.  A  kingdom,  small  in  its  own  proper  dimen- 
sions, but  rapid  in  its  conquests ;  and  springing  on  its 
victims  ere  they  are  aware.  In  all  these  respects,  it 
strikingly  represents  the  kingdom  of  which  the  "Ma- 
cedonian madman"  was  the  founder. 

It  is  the  symbol  of  swiftness.  "  Their  horses  are 
swifter  than  leopards.'1  Hab.  i.  8.  And  Alexander, 
at  the  head  of  his  legions,  moved  forward  with  a 
speed  which  excited  the  wonder  of  the  nations.  "He 
was  impetuous,  and  fierce,  in  his  warlike  expeditions, 
as  a  panther  after  his  prey ;  and  came  on  his  enemies 
with  that  speed,  as  if  he  flew  with  a  double  pair  of 
wings."  (Prideauxs  Connection.)  But  no  one  animal 
could  suffice  to  represent  this  king ;  the  number,  ex- 


58  ALEXANDER — CONQUESTS   OF. 

tent  and  rapidity  of  his  conquests.  These  had  never, 
before,  been  equalled.  And  so,  we  have — not  the 
leopard  only,  but — the  leopard  with  four  wings,  as 
his  representative.  At  the  age  of  twenty,  he  com- 
menced his  conquests.  At  thirty-two,  the  world  had 
submitted  to  his  yoke.  Thrones  were  his  toys. 
Armies  and  nations  his  play-things.  But  they  satisfied 
not  this  spoiled  child  of  power.  He  looked  round  for 
some  new  object  of  desire.  And  when  his  path  of 
conquest  seemed  closed  before  him,  he  gave  himself 
up  to  the  most  unbridled  dissipation. 

The  leopard  is  a  spotted  animal.  And  Macedonians, 
Syrians,  Greeks,  Jews,  Egyptians,  Medes  and  Per- 
sians, with  their  various  languages  and  customs,  were 
incorporated  into  his  dominions. 

And  now,  when  this  great  empire  is  thus  raised  up, 
to  whom  shall  it  be  bequeathed?  Who  shall  ascend 
Alexander's  throne?  Who  wield  his  sceptre?  To 
whom  shall  his  dominion  pass?  The  question  was 
asked  of  the  hero,  on  his  dying  bed.  "  To  the  most 
worthy  "  was  his  reply.  Leaving  no  successor,  it  was 
not  long  before  his  empire  was  divided  between  his 
four  generals.  Macedon  and  Greece  became  the  part 
of  Cassander.  Syria,  of  Seleucus.  Thrace  and  Bi- 
thynia,  of  Lysimachus ;  and  Egypt,  of  Ptolemy.  The 
mighty  Colossus  was  broken  into  four  parts. 

And  was  this  a  thing  of  chance  ?  Did  it  just  hap- 
pen to  be  so  ?  No.  Nothing  does.  "  The  beast,  als#, 
had  four  heads,"  says  the  prophet.  And  the  king- 
dom, that  had  been  so  great  and  terrible  under  Alex- 
ander, received  its  "four  heads"  shortly  after  his 
death.  The  fact  of  this  division  could  not  have  been, 


DIVISION   OF   HIS   KINGDOM.  59 

in  any  other  way,  so  well  set  forth.  The  beast  was 
one.  And  the  kingdom  was  still  one;  although  its 
power  was  administered  from  four  points.  How  won- 
drously  does  God  reign  over  the  minds  of  men,  even 
when  they  are  least  conscious  of  his  power? 

And  the  fact  of  this  fourfold  division  is  set  forth  in 
other  places.  "  The  great  horn"  of  the  he-goat — 
Alexander — "was  broken;  and  for  it  came  up  four 
notable  ones  toward  the  four  winds  of  heaven."  Dan. 
viii.  8.  And  again;  "His  kingdom  shall  be  broken, 
and  shall  be  divided  toward  the  four  winds  of  heaven; 
and  not  to  Ms  posterity."  (xi.  4.)  And  the  fact  was 
even  so.  Strangers  succeeded  to  the  power  which  he 
had  wielded.  And,  of  "his  posterity,"  none  mounted 
to  his  throne.  To  "others,  beside  those,"  the  pro- 
phetic word  assigned  it.  And  "others  beside  those" 
have,  from  that  day,  ruled  over  the  fragments  of  his 
once  mighty  empire." 

"And  dominion  was  given  to  it."  (verse  6.)  It  was 
not  the  result  of  Alexander's  greatness,  that  he  built  up 
this  kingdom.  There  was  One  above  him,  who  gave 
him  all.  "He  giveth  it  to  whomsoever  he  will."  And 
kings  reign,  and  conquerors  boast  of  victories  which 
their  genius  and  their  power  accomplished.  And  what 
means  it  all?  They  are  but  tenants  at  will  of  Him 
whose  delegated  power  they  wield,  whose  instruments 
they  are — and  yet,  whose  possessions  they  so  often 
pollute  with  their  fellows'  blood.  Beneath  every 
throne;  lying  back  of  every  victory;  the  strength  of 
every  sceptre;  is  the  secret  purpose  of  the  Almighty 
to  make  all  things  subserve  His  will,  and  carry  for- 
ward His  designs.  They  have  what  power  His  will 


60  PRACTICAL  LESSONS. 

permits.  They  exercise  it  as  long  as  His  designs 
allow.  And  beyond  this  they  cannot  go. 

a.  How  strikingly  the  history  of  the  world  confirms 
the  testimony  of  the  Word  of  G-od.  That  Word  de- 
clares, that,  until  the  God  of  Heaven  shall  set  up 
his  kingdom;  there  shall  be  four  universal  kingdoms 
upon  earth — and  no  more.  In  these  two  strongly- 
marked,  prophetic  visions,  that  truth  is  affirmed  and 
re-affirmed.  And,  according  to  human  calculation,  it 
would  seem  to  have  been,  then,  a  most  unlikely  truth. 
The  chances,  as  men  speak  of  such  things,  appear 
to  have  been  all  against  it.  The  probability  would 
seem  to  be,  that  some  mighty  king,  some  great  con- 
queror, would  arise  and  defeat  it.  No  man,  at  that 
time,  could  have  conceived  of  such  a  thing  as  true. 
Human  wisdom  would  then  have  counted  on  the  re- 
occurrence of  what  had  already  been.  Four  times,  in 
the  history  of  the  world,  this  dream  of  universal 
dominion  has  been  realized.  Shall  it  be  but  four? 
In  all  future  time,  shall  not  another  erect  a  throne, 
to  be  what  these,  in  their  day,  had  been? 

No.  "By  Me  kings  reign."  And  when  God  re- 
fuses the  grant  of  power,  in  vain  may  earthly  poten- 
tates seek  to  attain  it.  The  sceptre  shall  break  in 
their  hands.  The  substance  shall  become  a  shadow. 
No  hand  can  grasp  it.  Somehow  it  has  come  to  pass, 
that,  whenever  made,  the  effort  has  been  defeated. 
There  have  been  but  four  universal  monarchies.  « 

Time  after  time  the  attempt  has  been  made.  Time 
after  time  have  the  foundations  of  mighty  empires 
been  laid,  and  the  pillars  of  powerful  thrones  set  up. 
But  what  has  been  the  result?  The  foundations  have 


NO  GOVERNMENT  PERMANENT.          61 

been  rent  asunder;  and  the  thrones  have  tumbled 
down;  and  the  reins  of  government  have  been  torn 
from  the  hands  that  were  stretched  out  after  universal 
sway !  Up  to  this  time,  what  is  all  history  but  a  com- 
ment on  the  prophetic  words,  "I  will  overturn,  over- 
turn, overturn  it;  and  it  shall  be  no  more,  until  He 
come  whose  right  it  is.  And  I  will  give  it  him."  The 
history  of  the  kings  of  the  earth,  is  but  a  succession  of 
overturnings.  And  now,  the  judgment  of  men  of 
thought  regards  the  establishment  of  such  a  kingdom 
as  a  thing  out  of  the  question.  Political  reasons ;  visi- 
ble instruments;  secondary  causes;  exist,  which  are 
numerous  enough,  and  strong  enough,  to  place  it  be- 
yond the  bounds  of  possibility.  The  shadow  returns 
not  again,  by  natural  causes,  on  the  dial-plate  of  time. 
The  day  for  such  a  government  has  long  since  passed. 
You  can  no  more  restore  the  old  monarchies  than  you 
can  build  again  the  monasteries  of  the  olden  time ;  or 
renew  the  institutions  of  the  Middle  Ages!  And, 
whatever  political  reasons  men  may  assign  for  this;  I 
beg  you  to  observe,  that,  long  before  their  existence, 
the  fact  itself  was  set  forth  on  the  pages  of  the  Word 
of  G-od! 

The  great  problem  of  what  human  governments  can 
do  for  the  elevation  of  our  race,  is  almost  worked  out. 
The  result  has  been  everywhere  the  same.  In  its  last 
form  it  is  now  in  progress  in  our  own  land.  And 
tare  it  has  been  under  the  surroundings  of  the  most 
favourable  influences.  Separated,  by  geographical 
position,  from  the  nations  of  the  old  world ;  in  a  land 
of  almost  unequalled  resources ;  in  the  full  light  of  all 
the  teachings  of  the  past ;  peopled  by  the  noblest  race ; 

6 


62          NO  GOVERNMENT  PERMANENT. 

and  blest  with  the  hallowed  influences  of  true  religion ; 
while  education,  science,  and  the  arts  walk  side  by 
side  through  all  our  borders ;  surely,  here,  and  under 
these  circumstances,  we  may  expect  to  see  all  of 
enduring  good  that  human  governments  can  bestow. 
And  what  do  we  see?  A  great  nation,  indeed.  A 
nation  of  mighty  power  and  resources.  But  who  can 
say,  A  nation  that  promises  to  be  an  exception  to 
those  of  the  past  ?  Who  can  say,  A  government  that 
bids  fair  to  be  permanent?  Who  will  venture  to  affirm 
that  there  are  not  now,  in  operation,  causes  mighty 
enough  to  pull  down  the  strong  pillars  on  which  its 
fabric  rests  ?  The  time  has  not  yet  come. 

The  truth  is — and  it  must  force  itself  on  every 
thoughtful  reader  of  history — that  no  government 
will  be  permanent.  Change,  overthrow,  destruction, 
awaits  them  all.  And  whatever  may  be  the  pathway 
over  which  they  march  onward  to  this  end,  the  Word 
of  God  has  infallibly  pointed  it  out  as  the  goal  to 
which  they  all  tend.  Y  f 

b.  We  also  learn  from  this  subject,  the  scriptural 
view  of  Grod's  mercy  to  Ms  Church.  Did  you  ever 
pause,  in  meditation,  on  Ps.  cxxxvi?  I  would  com- 
mend it  to  your  careful  examination.  It  is  an  invo- 
cation to  praise  the  Lord,  "for  his  mercy  endureth  for 
ever."  For  this  He  planned  the  heavens.  For  this 
He  stretched  out  the  earth.  For  this  He  made  the 
sun,  and  moon,  and  stars.  And  therefore  we  should 
praise  Him.  But  the  Psalmist  continues:  "0  give 
thanks  unto  the  Lord — to  Him  which  smote  great 
kings — for  his  mercy  endureth  for  ever.  And  slew 
famous  kings;  for  his  mercy  endureth  for  ever." 


GOD?S   ENDURING   MERCY.  63 

(verses  17,  18.)  How  was  that  a  proof  of  his  mercy? 
How  did  that  become  a  ground  of  thanksgiving? 
Clearly  thus:  God  had  a  Church  to  build  up.  Its 
safety  was  the  salvation  of  the  world ;  the  blessing  of 
all  orders  of  sinless  intelligences ;  and  the  full  display 
of  the  character  and  glory  of  God.  The  enemies  of 
that  Church  sought,  in  their  madness,  to  overthrow 
it.  Their  destruction,  therefore,  was  a  work  of  mercy 
to  all  beside.  Its  overthrow  would  be  the  grave  of 
the  world's  hopes.  Its  preservation,  God's  richest 
blessing  to  His  creatures.  In  Israel's  line,  the 
Saviour  was  to  come.  In  that  Saviour,  "the  whole 
family,  in  heaven  and  in  earth,"  was  to  be  blessed. 
God's  truth  was  pledged  for  this.  And  His  judg- 
ments upon  those  who  sought  to  overturn  it,  were  a 
part  of  His  covenanted  mercy.  And  this  shall  "en- 
dure for  ever" — the  endless  theme  of  every  creature's 
song. 

It  is  a  most  impressive  thought.  And  in  no  other 
way  could  the  importance  of  an  interest  in  that  cove- 
nant be  so  well  set  forth.  God  watches  over  it  with 
sleepless  care.  The  procession  of  earth's  greatest 
events  is  moved,  and  guided,  and  controlled  for  this. 
He  only,  therefore,  is  wise — he  only  is  safe,  who  has 
a  part  in  the  provisions  of  that  covenant.  Of  all 
beside,  the  end  is,  "they  shall  be  rooted  out  at  the 
last."  And  all  the  blessings  of  that  covenant — peace 
and  pardon  here,  and  endless  glory  in  the  world  to 
come — God  offers  them  to  you  to-day. 

"Believe,  and  take  the  promised  rest. 
Obey,  and  be  for  ever  blest." 


LECTURE   IV. 


AFTER  this,  I  saw  in  the  night  visions  and  behold  a  fourth  beast, 
dreadful  and  terrible,  and  strong  exceedingly  ;  and  it  had  great 
iron  teeth :  it  deTOured  and  brake  in  pieces,  and  stamped  the 
residue  with  the  feet  of  it:  and  it  was  diverse  from  all  the  beasts 
that  were  before  it:  and  it  had  ten  horns. — DAN.  yii.  7. 

IT  is  to  be  borne  in  mind,  that  Daniel  saw  what  he  de- 
scribes. One  after  another,  these  beasts  arose.  Each 
acted  the  part  assigned  it ;  and  took  on  the  changes 
here  described.  It  was  not,  I  mean,  merely  an  ideal 
conception.  It  was  an  absolute  vision.  As  figures,  in 
a  panoramic  view,  these  three  beasts  arose.  And 
after  them,  he  saw  "a  fourth  beast,  dreadful  and  ter- 
rible and  strong  exceedingly." 

The  description  of  this  beast  is  very  striking. 
And,  you  observe,  that  whereas  each  of  the  three 
preceding  kingdoms  had  its  own  specific  symbol;  this 
beast  is  a  nameless  one.  Its  qualities  are  described. 
It  was,  "dreadful  and  terrible  and  strong  exceed- 
ingly." 

Its  powers  of  destruction  are  pointed  out.  "It  had 
great  iron  teeth;"  and  "nails  of  brass." 

Its  actions  are  foretold.  "It  devoured  and  brake 
in  pieces,  and  stamped  the  residue  with  the  feet  of  it." 


THE   FOURTH   KINGDOM.  65 

But  no  name  is  given  to  it.  No  fitting  symbol  could 
be  furnished,  for  this  mighty  power,  from  among  the 
wild  beasts  of  the  forest. 

Now,  the  question  arises,  What  kingdom  is  here 
symbolized?  And,  in  answering  it,  we  have  to  meet 
these  requisitions  of  the  prophetic  word.  "  The  fourth 
beast  shall  be  the  fourth  kingdom  upon  earth,  which 
shall  be  diverse  from  all  kingdoms,  and  shall  devour 
the  whole  earth,  and  shall  tread  it  down  and  break  it 
in  pieces. 

"And  the  ten  horns  out  of  this  kingdom  are  ten  kings 
that  shall  arise:  and  another  shall  arise  after  them: 
and  he  shall  be  diverse  from  the  first,  and  he  shall  sub- 
due three  kings :"  (ver.  23-4.)  In  other  words,  we  must 
find  a  kingdom  which  is  the  fourth  kingdom  upon 
earth;"  i.  e.,  the  fourth  universal  kingdom. 

A  kingdom,  wrhich  was  greater  and  mightier  and 
more  terrible  than  any  which  came  up  before  it. 
Whose  powers  of  destruction  were  fitly  symbolized  by 
a  beast  with  great  iron  teeth,  and  nails  of  brass.  A 
kingdom,  that  acted  a  corresponding  part  among  the 
nations  of  the  earth.  Greater  than  the  Babylonian 
Lion;  the  Medo-Persian  Bear;  and  the  Graeco-Mace- 
donian  Leopard ;  inasmuch  as  it  was  to  break  them  in 
pieces,  and  succeed  to  their  dominion. 

A  kingdom,  which  was  "diverse"  from  all  other  king- 
doms. It  must  also,  give  rise  to  ten  other  kingdoms, 
which  are  to  exist  together;  even  as  the  ten  horns 
did  on  the  head  of  the  symbolic  beast.  It  must,  fur- 
thermore, give  rise  to  another  kingdom — symbolized 
by  the  eleventh,  or  "little  horn1 — which  must,  also, 
be  "diverse"  from  the  first  ten  kingdoms;  and  before 

6* 


bb  DESCRIPTION   OF. 

which,  three  of  the  ten  are  to  be  plucked  up  by  the 
roots. 

Finally.  It  must  be  a  kingdom,  which — in  that  of 
the  little  horn,  as  well  as  in  the  first  ten — shall  con- 
tinue until  the  judgment  of  the  Great  Day ;  when  "  the 
beast  shall  be  slain,  and  his  body  destroyed  and  given 
to  the  devouring  flame." 

Now,  of  these  prophetic  marks,  all  are  accom- 
plished, save  the  last.  In  their  light,  then,  we  must 
point  out  the  kingdom  symbolized.  Of  course,  you 
all  anticipate  its  name?  It  is  the  Roman  Empire. 
In  none  other,  can  it  even  be  pretended  that  these 
marks  are  fulfilled. 

It  was  "the  fourth  kingdom  upon  earth.19  The 
mighty  empire,  founded  by  Alexander,  was  swallowed 
up  by  it.  New  territories  were  added  to  its  dominion ; 
until  the  "government  of  the  whole  earth"  became  its 
favourite  title. 

It  was  "  dreadful  and  terrible  and  strong  exceeding- 
ly." Was  there  ever  a  nation  to  which  these  terms  so 
appropriately  applied?  Hardihood;  fortitude;  stern- 
ness ;  force — were  not  these  the  qualities  in  which  the 
people  gloried  most?  And  how  "dreadful  and  terri- 
ble," in  its  subsequent  dealings,  this  nation  became ; 
its  history,  written  for  centuries  in  blood,  (as  was  that 
of  no  other  nation  upon  earth,)  too  terribly  attests! 

"  It  devoured  and  brake  in  pieces,  and  stamped  the 
residue  with  the  feet  of  it."  And  what  is  Roman  his- 
tory, but  a  record  of  bloody  and  destructive  wars  upon 
other  States?  Of  its  cruelty  and  oppressiveness 
wherever  its  power  was  felt?  It  was  not  merely  that 
it  fought  for  dominion.  Its  lust  of  destruction  rioted 


DESCRIPTION — CONTINUED.  67 

in  bloodshed,  and  it  "brake  in  pieces,"  even  without 
gain  to  itself. 

It  was  "  diverse  from  all  the  beasts  that  were  before 
it."  It  was  to  be  so  in  many  respects.  And  so  it  has 
proved.  It  is  so  in  the  length  of  time  it  has  continued. 
It  was  founded  in  the  year  746  B.  C.  And  it  is  still  a 
power  among  the  nations  of  the  earth;  i.  e.,  it  has 
been  so  for  two  thousand  six  hundred  years.  What 
other  kingdom,  in  active  intercourse  with  other  na- 
tions, can  compare  with  it  in  this  respect  ? 

It  is  "diverse,"  too,  in  the  character  it  has  worn.  For 
nearly  eleven  hundred  years  it  was  Pagan;  then,  for 
a  season,  it  was  Christian;  and  now,  for  more  than 
twelve  hundred  years,  it  has  been  a  Papal  power. 
And  then,  it  has  been  "  diverse  from  all  kingdoms,"  in 
the  nature  of  its  government.  It  has  passed  through 
every  form  of  administration.  It  was  a  kingdom — a 
republic — an  empire.  Now,  in  this  connection,  it  is 
to  be  remarked,  that  St.  John  saw  a  vision  of  this 
same  beast.  He  says :  "  And  I  stood  upon  the  sands  of 
the  sea,  and  saw  a  beast  rise  up  out  of  the  sea,  having 
seven  heads  and  ten  horns,  and  upon  his  horns,  ten 
crowns,  and  upon  his  heads,  the  name  of  blasphemy. 

"And  the  beast  which  I  saw  was  like  unto  a  leop- 
ard, and  his  feet  were  as  the  feet  of  a  bear,  and  his 
mouth  as  the  mouth  of  a  lion."  Rev.  xiii.  1,  2.  How 
very  expressive !  Daniel  saw  three  beasts  rise  before 
it.  Then  came  the  fourth.  And  this  same  beast — 
in  a  new  form  of  development — John  saw.  It  took 
the  distinguishing  feature  of  each  of  the  three  pre- 
ceding beasts.  The  body  of  the  leopard,  the  feet  of  the 
bear,  and  the  mouth  of  the  lion,  all  conspired  to  make 


68  TEN-HORNED   BEAST. 

this  beast  "dreadful  and  terrible  and  strong  exceed- 
ingly." There  never  has  been  but  one  kingdom  of 
which  this  was  true.  Of  only  one  can  it  be  averred, 
that  it  succeeded  to  the  dominions  of  the  Babylonian 
Lion,  the  Medo-Persian  Bear,  and  the  Macedonian 
Leopard, — having,  besides  these,  its  own  peculiar  terri- 
tory in  the  sovereignty  of  the  ten  kingdoms  of  the 
West.  And  then,  the  Roman  Empire  "  resembled  no 
state  of  society  known  among  men.  It  displayed,  in 
its  character  and  proceedings,  the  vigour  and  courage 
of  the  Babylonians,  the  various  policy  and  cunning  of 
the  Greeks,  and  the  unchanging  firmness  of  the  Medes 
and  Persians.  "(Paxton.)  And  then,  too,  it  had  seven 
heads  and  ten  horns. 

Now,  in  Rev.  xvii.  we  have  an  ecclesiastical  power, 
represented  by  a  woman  riding  on  this  beast.  Of  this 
I  shall  have  to  speak  hereafter.  I,  therefore,  refer  to 
it  here  only  to  identify  the  beast  with  that  which 
Daniel  saw.  In  Rev.  xvii.  18,  we  are  told:  "And 
the  woman,  which  thou  sawest,  is  that  great  city 
which  reigneth  over  the  kings  of  the  earth."  Now, 
every  school-boy  knows  what  great  city  ruled  over  the 
kings  of  the  earth  in  St.  John's  time.  It  is  as  much 
a  simple  question  of  fact  as  the  other  question,  What 
is  the  capital  city  of  these  United  States?  There 
was  no  other  city  than  Rome  that  did  this.  Rome, 
then,  is  symbolized  by  the  beast  of  the  prophet,  as 
well  as  by  that  of  the  apostle.  But  we  are  further 
told,  "The  seven  heads  are  seven  mountains,  on  which 
the  woman  sitteth.  And  there  are  seven  kings;  five 
are  fallen,  and  one  is,  and  the  other  is  not,  yet  come," 
etc.  (vs.  9, 10.)  Now,  "  septi-collis  urbs" — the  seven- 


- 

v        or  THE 

[UUIVEESI1: 


THE    SEVEN-HEADED   BEAi 

hilled  city — was  a  favourite  term  among  the  Latin 
poets  and  other  authors,*  when  speaking  of  Rome. 
And  we  all  know  how,  in  our  day,  it  has  passed  into 
a  proverbial  expression.  It  continually  re-appears  in 
references  to  the  great  city.  Thus  Byron  says  : 

"  The  Goth,  the  Christian,  time,  war,  flood  and  fire, 
Have  dealt  upon  the  seven-hilled  city's  pride." 

But  then,  if  this  were  all,  there  would  be  slight 
need  of  the  caution  in  the  ninth  verse.  "And  here  is 
the  mind  which  hath  wisdom.  The  seven  heads  are," 
etc.  It  surely  would  not  require  much  wisdom  to 
number  the  seven  hills  on  which  the  city  was  built, 
and  where  the  woman  sitteth.  They,  therefore,  have 
a  further  meaning.  Literally,  it  is  "The  seven  heads 
are  seven  mountains,  on  which  the  woman  sitteth. 
And  they  are  seven  kings.11  In  other  words,  they  are 
symbol-hills — i.  e.,  symbols  of  the  seven  kinds  of  rulers 
who  administered  the  government.  The  mountains  or 
hills  were  surrounded  by  "waters."  And  these,  we 
are  expressly  told,  "are  peoples,  and  multitudes,  and 
nations,  and  tongues."  The  spectacle,  therefore, 
which  John  saw,  symbolized  the  "  ancient  rulers  of 
the  empire  as  well  as  its  kings,  in  its  last  form;"  and 
also  the  subjects  over  which  it  ruled.  And  in  this, 
its  clear,  symbolic  sense,  the  fact  is  undoubtedly  as 
the  apostle  states  it.  When  the  English  law  says, 

*  Thus  Horace: 

"  Duo  quibus  septem  placuere  colles." 
Thus  Ovid: 

"  Sed  quse  de  septem  totum  circumspicit  orbem, 

MontibuSy  imperii  Romae  Deumque  locus." 

"I  appeal,"  says  Tertullian,  "to   the   citizens  of  Rome;   the 
populace  that  dwell  on  the  seven  hills." — Aj?ol.t  35. 


70  THE   SEVEN   HEADS. 

" The  king  never  dies,"  it  simply  means  that,  while  a 
State  lasts,  the  kingly  power  never  departs  from  it. 
Its  form  may  change.  But  the  supreme  power  always 
remains.  It  still  exists,  whatever  hand  may  wield  it. 
And  so,  when  Charles  I.  was  beheaded,  and  Cromwell 
assumed  the  reins  of  government;  that  maxim  was 
still  true.  The  kingly  power  remained,  though  no 
king  ruled  then  in  England. 

So  it  is  here.  There  were  to  be  seven  forms  of 
kingly  power.  Five  had  then  passed.  One  was ;  and 
the  other  had  not  yet  come.  Now,  history*  tells  us 
that  they  were,  1st.  Kings;  2d.  Consuls;  3d.  Dicta- 
tors; 4th.  Decemvirs;  and  5th.  Military  Tribunes. 
The  government  was  imperial  when  John  lived.  And 
so,  the  angel  said,  "one  is."  And  the  other  was  yet 
to  come.  This,  most  probably,  was  "  the  false,  Chris- 
tian Imperial,  commencing  with  Constantine,  in  the 
year  312,  and  falling  at  the  subversion  of  the  Western 
Empire  in  476."  (Lord,  in  loc.)  And  the  ten  horns, 
which  had  not  then  arisen,  were  the  ten  kingdoms 
which  were  to  appear  when  the  beast  arose  out  of  the 
abyss  of  waters.  They  were  to  exercise  their  power 
with  the  beast.  And  so  they  have  ever  done.  And 
so,  in  the  ten  toes  of  the  image ;  and  the  ten  horns  of 
the  beast  of  the  Apocalypse;  we  have  the  same  truth 
that  is  revealed  in  this  vision  of  Daniel. 

Returning,  then,  to  the  points  in  which  this  king- 

*  See  Livy,  lib.  vi.,  c.  1,  and  Tacitus,  Annal.,  lib.  i.,  cap.  1. 
Bellarmine,  also,  a  distinguished  Roman  Catholic  writer,  thus 
enumerates  these  changes:  1.  Kings;  2  Consuls;  3.  Decemvirs; 
4.  Dictators;  5.  Military  Tribunes,  with  Consular  power;  6.  Empe- 
rors. (Pool's  Synop.  in  loc.) 


POINTS   OP  DIVERSITY.  71 

dom  was  to  be  "diverse  from  all  kingdoms;"  we  find 
that  it  was  to  be  so  in  the  forms  of  its  government. 
What  other  nation  ever  passed  through  so  many? 
Seven  forms  of  administration  of  the  supreme  power ! 
And  the  seventh  is  to  re-appear  in  a  new  phase;  thus 
making  it  the  eighth.  With  what  emphatic  meaning 
could  it  be  said  to  "  be  diverse  from  all  kingdoms?" 

And  it  was  so,  too,  in  the  greatness  and  extent  of 
its  dominion.  Take  an  ancient  map  of  Europe.  Ex- 
amine its  territories.  Recount  the  nations  that  owned 
its  sway ;  and  confess  it  was  well  termed  the  govern- 
ment of  the  whole  earth. 

'  And  then  it  was  to  give  rise  to  ten  other  kingdoms. 
We  had  this  division  referred  to  in  the  toes  of  the 
image.  And  in  both  visions  they  are  called  for,  as 
arising  out  of  the  same  power.  They  were  to  be 
separate  kingdoms ;  but  only  separate  as  are  the  toes 
of  a  man's  feet,  or  the  horns  of  the  beast's  head; 
i.  e.,  growing  out  of  one  and  the  same  body.  I  press 
this  remark  upon  you  as  a  certain  guard  against  the 
false  interpretations  which  are  sought  to  be  given  to 
this  passage.  You  will  find  many  more  than  ten  king- 
doms in  Europe.  But  that  matters  not.  We  are  only 
concerned  to  find  ten,  which  were  formed  out  of,  which 
grew  up  on,  the  territories  of  Daniel's  fourth  beast; 
i.  e.,  of  the  Roman  empire.  Now,  of  these  kingdoms  I 
shall  have  to  speak,  when  the  kingdom  of  the  "  little 
horn"  claims  our  attention.  I  therefore  only  refer 
to  them  now,  to  ask,  Of  what  other  kingdom  could 
this  ten-fold  division  be  affirmed  ?  You  know,  we  all 
know,  that  in  this  respect  the  Roman  empire  was 
"diverse  from  all  other  kingdoms."  But,  it  was 


72  ROME. 

diverse,  also,  in  giving  rise  to  the  kingdom  of  the  little 
horn.  Among  the  ten  horns  of  the  beast,  "another 
little  horn"  arose.  The  kingdom  which  it  symbolized 
was  to  be  diverse  from  all  the  others;  and  before  it, 
three  of  the  first  ten  were  to  be  plucked  up  by  the 
roots.  All  this  will  shortly  come  before  us ;  and  there- 
fore I  press  it  not  now. 

Now,  brethren,  these  are  the  points  of  diversity. 
Some  of  them  you  may  find  in  many  other  nations. 
But  all  of  them  you  will  find  nowhere  but  in  one. 
And  when  you  have  found  them,  there  cannot  be  a 
shadow  of  a  doubt  that  you  have  the  kingdom  symbo- 
lized in  this  vision.  The  meeting  of  all  these  charac- 
teristics in  one  kingdom,  becomes  an  infallible  proof 
that  that  is  the  one  pointed  out.  History  lays  down 
her  testimony  at  its  feet.  And  a  feeling  of  awe 
comes  over  us  as  we  gaze.  We  behold  a  power  whose 
distinctive  traits  are  strongly  drawn;  whose  acts  are 
vividly  portrayed;  and  for  whom  a  fearful  end  is 
reserved.  We  behold  it,  century  after  century,  uncon- 
sciously taking  to  itself  every  item  of  the  proof  by 
which  it  was  to  be  known ;  and  calling  upon  the  world 
to  witness  its  identity!  Look  at  it  in  the  light  of 
these  collected  characteristics;  and  say  if  it  is  not 
impossible  to  find  a  kingdom  which  combines  them 
all,  outside  of  that  of  Home? 

Rome,  then,  is  the  kingdom  of  the  fourth  beast; 
"dreadful  and  terrible  and  strong  exceedingly."  Its 
power  circled  the  earth.  There  was  no  escape  from 
its  grasp.  "Remember"  said  Cicero,  to  the  exiled 
Marcellus,  "wherever  you  are,  you  are  equally  within 
the  power  of  the  conqueror."  It  was  the  fourth  uni- 


THE   FOURTH  BEAST  73 

versal  kingdom.  It  succeeded  to  the  dominions  of 
the  three  that  had  gone  before  it.  It  supplied  in  his- 
tory the  terrible  combination  of  powers  and  characte- 
ristics which  the  prophet  enumerated.  It  gave  rise  to 
ten  separate  kingdoms,  which  still  exist.  And  in  the 
midst  of  these  another  little  kingdom  arose,  diverse 
from  the  other  ten;  and  before  which,  three  of  the 
ten  were  plucked  up  by  the  roots;  i.  e.,  never  to  be 
restored.  I  suppose  we  must  all  agree  that  all  this 
occurred  in  the  history  of  Rome.  And  that  that,  and  no 
other  kingdom,  is  the  one  pointed  out  by  the  prophet. 
I  desire,  brethren,  to  have  this  truth  clearly  before 
you.  You  may  not  rest  in  the  conclusion  that  it  is 
probably  so.  There  is  no  such  neutral  ground  for  you 
to  take.  No  middle  course  for  you  to  adopt.  This 
proposition  is  absolutely  true,  or  wholly  false.  Of 
some  one  kingdom  all  these  statements  are  true.  The 
angel  meant  but  one.  He  described  but  one.  And 
history  records  their  fulfilment  in  but  one.  There 
cannot  be  two  fourth  universal  empires.  And  that 
which  fulfilled  this  condition  must  also  be  of  greater 
power  than  the  three  which  went  before  it;  must  be 
diverse  from  all  other  kingdoms ;  must  be  broken  into 
ten  separate  kingdoms ;  and  out  of  these  another  little 
kingdom,  an  ecclesiastical  kingdom,  cruel  and  perse- 
cuting, and  "drunk  with  the  blood  of  saints,"  was  to 
arise.  I  submit  to  you,  brethren,  it  is  difficult  to  find 
a  conclusion  to  which  you  can  more  safely  come  in 
reference  to  any  subject;  and  about  which  you  may 
rest  with  more  absolute  confidence  than  this:  i.  e., 
Rome  is  the  kingdom  symbolized  by  Daniel's  fourth 
beast. 

1 


74  PRACTICAL  LESSONS. 

The  great  results,  to  which  this  will  lead  us,  remain 
for  future  examination. 

We  learn  from  all  this,  God's  ceaseless  regard  for 
His  Church.  It  is  not  kings  and  conquerors;  the 
marshalling  of  armies,  and  the  building  up  and  the 
pulling  down  of  thrones;  that  are  great  things  in 
His  sight.  When  His  eye  foresaw,  and  His  Spirit 
announced,  the  rise  and  fall  of  empires ;  the  contests 
of  monarchs  and  leaders,  and  the  great  results  that 
were  to  flow  therefrom ;  it  was  not  these  things  that 
attracted  His  regard.  As  one  by  one  the  nations  of 
the  earth  appeared,  acted  their  part  and  passed  away, 
there  was  nothing  in  this ;  though  like  a  grand  pano- 
ramic view,  it  was  all  clearly  displayed  before  Him ; 
there  was  nothing  in  all  this  to  commend  it  to  His 
care.  Not  for  themselves  would  the  splendour  of  the 
Babylonian;  nor  the  sterner  courage  of  the  Medo- 
Persian;  nor  the  wondrous  achievements  of  the  Mace- 
donian ;  nor  the  wider  renown  of  the  Roman  monarchy 
ever  have  had  a  place  on  the  pages  of  His  Word, 
or  existence  in  point  of  fact.  The  History  of  His 
Church,  in  its  various  manifestations,  was  to  be  con- 
nected with  them.  And  therefore,  they  are  pointed 
out.  With  each  one  of  them  the  history  of  that 
Church  is  interlinked.  And  in  all  the  changes  that 
came  over  them,  its  connection  was  made  distinctly  to 
appear.  Sometimes  they  were  the  shield  of  power 
which  God  held  over  it.  Sometimes,  the  rod  with 
which  He  chastened  it ;  always  the  instrument  with 
which  its  progress  was  to  be  connected.  And,  in  some 
of  its  most  momentous  and  striking  forms,  that  con- 
nection will  yet  be  made  to  appear.  Take  the  volume 


GOD'S   CARE   OP   HIS   CHURCH.  75 

of  History,  and  say  what  is  permanent  therein  save 
that  which  this  connection  has  made  so  ?  And  that 
which  of  all  nations  has  set  the  impress  of  its  influence 
in  deepest  lines  on  the  mind  of  our  race;  and  survived 
the  greatest  convulsions ;  and  lasted  for  the  longest 
time,  but  for  which  a  future  overthrow  is  distinctly 
reserved;  that  is  the  one  which  of  all  others  has  had 
the  longest  and  most  intimate  connection  with  that 
Church.  Nothing  is  great  apart  from  this.  Nothing 
is  little  which  its  preservation  requires.  Of  it,  God 
says:  "/,  the  Lord,  do  keep  it.  I  will  water  it  every 
moment;  lest  any  hurt  it,  I  will  keep  it  night  and 
day."  Isa.  xxvii.  3.  And  no  man  has  read  History 
aright  until  he  reads  it  in  the  light  of  this  promise. 

"Behold,"  says  the  prophet,  "I  have  created  the 
waster  to  destroy."  Why,  then,  how  absolutely  they 
are  subject  unto  Him!  And  so  the  declaration  con- 
tinues: "No  weapon  that  is  formed  against  thee  shall 
prosper."  Isa.  liv.  16, 17.  How  necessarily  this  con- 
clusion follows.  God  creates  "the  waster"  for  his 
work.  Will  He  permit  him  to  use  his  power  against 
His  own  designs?  Shall  the  instrument  which  He 
has  formed  be  permitted  to  turn  its  edge  against  His 
own  ransomed  Church?  "JV0,  it  shall  not!"  says  the 
book  of  God.  "JVb,  it  has  not!"  responds  the  book 
of  History. 

I  know  of  course,  that  those  words  were  spoken  of 
God's  literal  Israel.  And  in  them  their  complete  ful- 
filment will  yet  be  attained.  But  then,  as  a  portion 
of  the  Gentile  Church;  which  is  only  a  graft  on  "the 
good  olive  tree;"  we,  too,  may  claim  this  promise  for 
ourselves.  And  so  claiming  them,  I  ask  you,  breth- 


76  GOD'S  CAEE   OP  HIS  CHURCH. 

ren,  can  you  point  out  the  weapon  which  has  been 
formed  against  His  Church  and  prospered?  Unnum- 
bered times  have  weapons  been  formed  against  it. 
Unnumbered  times  have  they  been  raised  against  it. 
But,  when  have  they  prospered?  The  battle-axe  of 
earth's  mightiest  powers  has  been  wielded  against  it. 
But  the  stroke  has  been  turned  aside ;  or  power  given 
to  resist ;  or  the  sinews  of  the  arm  that  dealt  it  have 
been  palsied  in  the  moment  of  the  blow.  Never  have 
they  prospered!  History,  like  a  battle-field  after 
some  great  contest,  is  strown  all  over  with  the 
broken  relics  of  designs  formed,  and  weapons  fash- 
ioned against  the  Church  of  Christ.  There  they  lie. 
Broken,  dishonoured,  cast  out !  Only  preserved  in  the 
memory  of  man  as  eloquent  witnesses  for  the  truth  of 
the  word  of  God. 

Do  the  interests  of  His  Church  require  it?  God 
will  sway  the  heart  of  Pharaoh's  daughter  to  His  will 
by  the  mute  eloquence  of  the  tear-drop  on  the  cheek 
of  the  infant  Moses.  Do  they  require  it?  Con- 
querors shall  be  turned  aside  from  their  purpose  of 
vengeance ;  by  an  impulse  they  can  neither  resist  nor 
explain.  Let  one  instance  suffice.  Alexander  had 
just  completed  his  victory  over  Tyre.  He  burned 
the  city  to  the  ground.  He  destroyed  the  inhabitants 
in  cold  blood,  and  then  marched  against  Jerusalem. 
His  purpose  was,  to  mete  out  to  it  a  like  destruction. 
The  report  of  his  crucified  two  thousand  Tyrian  prison- 
ers went  before  him.  The  people  trembled.  They  felt 
exposed  to  his  power.  They  fasted.  They  prayed. 
And  as  the  maddened  conqueror  approached,  the  High 
Priest,  in  his  gorgeous  robes,  followed  by  a  long  train 


CONCLUSION.  77 

of  priests  and  people  in  white,  went  forth  to  meet  him. 
It  seemed  as  if  they  were  marching  on  to  certain 
destruction.  Alexander  draws  near.  But  now  what 
means  he?  He  bows  down  before  the  High  Priest 
and  reverently  salutes  him,  adding,  that  he  did  so 
because  of  the  God  whose  Priest  he  was.  He  then 
enters  the  city ;  gives  them  toleration  in  their  religion, 
and  sets  them  free  from  tribute  every  seventh  year. 
His  assigned  work  was  not  yet  done.  And,  until  then, 
he  must  protect  the  people  of  God  with  the  power 
which  the  God  of  the  people  gave  into  his  hands. 
Verily,  He  "maketh  the  wrath  of  man  to  praise  Him ; 
and  the  remainder  thereof  He  will  restrain! " 

Well,  brethren,  this  Church  of  the  Living  God — 
founded  in  the  councils  of  eternity — kept  by  His 
power — ransomed  by  His  blood — oh !  have  you  a  part 
therein  ? 

You  may  have  all  else.  But,  if  you  have  not  this, 
you  are  miserably  poor.  You  read  over  the  conquests 
of  the  great  ones  of  earth ;  and  as  you  tell  the 
story  of  Cyrus  and  Alexander,  and  the  world's  mighti- 
est heroes,  a  still  small  voice  is  sounding  in  your  ears, 
"  What  will  it  profit  a  man  if  he  gain  the  whole  world, 
and  lose  his  own  soul  ?  Or  what  shall  a  man  give  in 
exchange  for  his  soul?" 


LECTURE  V. 


I  CONSIDEBED  the  horns,  and,  behold,  there  came  up  among  them 
another  little  horn,  before  whom  there  were  three  of  the  first 
horns  plucked  up  by  the  roots :  and ,  behold,  in  this  horn  were 
eyes  like  the  eyes  of  man,  and  a  mouth  speaking  great  things." 
DAN.  vii.  8.  - 

IN  considering  the  kingdom  of  the  little  horn,  it  is 
important  to  remember  the  manner  of  its  appearance. 
The  prophet  was  contemplating  the  fourth  beast.  Its 
ten  horns  especially  struck  his  attention.  He  was  pon- 
dering their  meaning.  "I  considered,"  or,  "I was 
considering"  "the  horns;  and  behold  there  came  up 
among  them,"  etc.  And  in  explaining  this  portion  of 
the  vision,  the  angel  said:  "And  the  ten  horns  out  of 
this  kingdom  are  ten  kings  that  shall  arise;  and 
another  shall  arise  after  them ;  and  he  shall  be  diverse 
from  the  first,  and  he  shall  subdue  three  kings." 
(Verse  24.) 

Now,  you  will  mark  the  point,  and  note  the  historic 
fact  which  it  requires — "Shall  arise  after  them." 
The  ten  horns  arise  first.  Then  it  appears.  And  the 
historical  reading  of  the  symbol  is,  that  the  ten  king- 
doms appear  first.  Subsequently;  in  their  midst ;  the 
kingdom  of  the  little  horn  arises.  And  to  pursue  any 
other  order  than  this,  will  be  to  neglect  one  of  the 


FALSE  INTERPRETATIONS.    •  79 

plainest  and  most  important  requisitions  of  the  pro- 
phecy. 

You  may,  perhaps,  deem  this  a  point  of  small  im- 
portance. You  quite  mistake  it,  if  you  do.  And  I 
press  it  upon  you  because  it  furnishes  a  ready  and 
resistless  answer  to  the  many  false  interpretations  of 
this  part  of  the  vision.  Volumes  have  been  written  to 
show,  for  example,  that  this  symbol  points  out  Antio- 
chus  Epiphanes,  a  cruel  persecutor  of  the  Jews;  and 
that,  consequently,  this  vision  was  long  since  fulfilled. 
Well,  brethren,  on  what  does  this  statement  rest  ?  What 
are  the  facts  of  the  case  ?  Simply  this ;  that  Antiochus 
died  164  B.C.:  i.  e.,  upwards  of  six  hundred  years  be- 
fore the  ten  kingdoms  were  formed!  And  yet  we  are 
gravely  asked  to  believe  that  he  was  the  power  pointed 
out  by  the  little  horn.  And  long  treatises  are  written 
to  prove  that  he  was  so;  directly  in  the  face  of  the 
declaration  that  it  arose  after  the  ten  kingdoms  had 
appeared  !  What  is  the  use  of  commenting  on  pro- 
phecy at  all,  if  we  are  thus  to  over-ride  its  plainest 
statements  ? 

And  now,  say  you,  What  then  is  the  kingdom  here 
pointed  out  ?  The  answer  is,  The  requisitions  of  the 
prophecy  must  guide  us.  It  is  to  be : 

A  kingdom  which  shall  arise  among  and  after  the 
ten  kingdoms ;  which  shall  be  diverse  from  all  the  ten ; 
which  shall  subdue  three  kings;  which  shall  speak 
great  swelling  words  against  the  Most  High ;  which 
which  shall  wear  out  the  saints  of  the  Most  High; 
shall  think  to  change  times  and  laws;  into  whose 
hands,  the  saints  shall  "be  given  for  a  time,  times  and 
the  dividing  of  time;"  and  which  shall  continue  until 


80  KINGDOM  POINTED   OUT. 

"the  Son  of  Man  shall  come  in  the  clouds  of  heaven" 
to  set  up  his  kingdom. 

Now,  these  are  the  requisitions.  With  the  volume 
of  History  open  before  us,  we  must  find  a  kingdom 
which  combines  them  in  itself;  a  kingdom  into  whose 
history  they  enter  as  plain  and  acknowledged  facts. 
Can  we  do  this  ? 

Beyond  doubt,  I  suppose  we  can.  Never  did  the 
sunbeam  trace  on  the  Daguerrean  plate,  a  likeness 
more  lifelike  and  exact,  than  that  which  the  Spirit 
draws  here,  of  that  persecuting  power  which,  assum- 
ing the  name  of  the  Church  of  Christ,  was  to  wear 
out  the  saints  of  the  Most  High.  And  that  power  is 
the  Papal  Supremacy ! 

All  of  these  requisitions,  you  observe,  are  fulfilled, 
save  two.  Besides  these,  they  are  all  historic  facts. 
These  two,  which  are  prophetic  facts,  are : 

a.  The  full  time  of  its  continuance;  and 

b.  The   last  great  persecution,  with  the   blood  of 
which  it  shall  be  drunk.     It  is,  therefore,  a  power 
which,  thus  guided,  we  may  find  to-day  on  the  stage 
of  action;  and  of  which  we  may  with  absolute  cer- 
tainty say,  "  This  is  the  kingdom  pointed  out!" 

1.  It  was  to  arise  among  and  after  the  ten  kingdoms. 
It  will  be  remembered  that  the  fourth  kingdom,  seen 
in  the  vision  of  Nebuchadnezzar,  was  symbolized  by 
the  two  legs  of  iron,  standing  on  feet,  part  of  iron 
and  part  of  clay.  This,  of  course,  represents  its  two 
divisions — the  Eastern  and  Western  empires — into 
which  it  was  formed.  And  the  figure  is  a  striking 
one.  As  the  image  stood  up  on  its  two  legs;  so  this 
kingdom  stood  up  on  its  two  great  divisions.  The 


THE   TEN    KINGDOMS.  81 

Western  empire,  answering  to  the  head  and  horns  of 
Daniel's  fourth  beast,  came  to  an  end  about  A.  D. 
476;  and  was  divided  into  ten  kingdoms.  And  if  you 
ask,  why  these  kingdoms  are  to  be  sought  for  in  the 
Western  empire  alone?  The  answer  is  easily  given. 
The  Eastern  empire,  of  which  Constantinople  was  the 
metropolis,  was  built  up  on  the  ruins  of  the  Graeco- 
Macedonian  empire.  In  other  words,  it  was  part  of 
the  body  of  Daniel's  third  beast.  And  when  it  came 
under  the  sway  of  the  Romans,  and  the  empire  of  the 
West  had  fallen ;  it  still  remained  the  sixth,  or  impe- 
rial head  of  the  beast.  Now,  it  is  impossible  for  it  to 
be  one  of  the  heads,  and  at  the  same  time,  one  of  the 
horns,  of  the  same  beast.  Clearly,  therefore,  we  are 
compelled  to  look  for  the  ten  kingdoms  as  the  rem 
nants  of  the  empire  of  the  West.  These  kingdoms, 
then — I  adopt  the  list  given  by  Machiavelli;  because, 
as  a  Roman  Catholic  historian,  there  can  be  here  no 
exceptions  taken  to  his  authority — are  as  follows :  The 
Ostrogoths  in  Mcesia,  now  Bulgaria  and  Servia;  the 
Visigoths  in  Pannonia,  now  part  of  Hungary;  the 
Sueves  and  Alans  in  Grasgoine  and  Spain;  the  Van- 
dals in  Africa;  the  Franks  in  France;  the  Burgun- 
dians  in  Burgundy r,  now  Switzerland  and  Alsace;  the 
Heruli  and  Turingi  in  Italy ;  the  Saxons  and  Angles 
in  Britain;  the  Huns  in  Hungary ;  and  the  Lombards, 
at  first  on  the  Danube,  and  afterwards  in  Italy. 

Now,  among  these,  the  kingdom  of  the  little  horn 
was  to  arise.  And  among  these  it  did  appear.  It 
was  "little"  at  first;  i.  e.,  " little"  in  comparison  with 
surrounding  kingdoms.  But  you  observe,  it  is  the 
visible  development  of  which  the  prophet  speaks.  It 


82  THE   FOURTH   KINGDOM. 

grew  from  imperceptible  beginnings ;  until  it  became 
a  recognized  power,  on  the  head  of  the  beast.  At 
first  it  was  a  spiritual  power.  It  exercised  spirit- 
ual jurisdiction.  This,  according  to  Sir  I.  Newton, 
commenced  about  A.  D.,  379,  when  the  right  of  appeal 
in  all  doubtful  cases,  concerning  Western  bishoprics, 
was  given  to  the  Church  of  Rome.  From  this,  it  still 
continued  to  grow;  until,  though  still  little  in  visible 
power,  it  became  a  great  spiritual  sovereignty  towards 
the  beginning  of  the  seventh  century.  Thus,  the 
little  horn  arose  among,  and  after  the  ten  kingdoms, 
into  which  the  empire  of  the  West  was  divided. 

2.  It  was  to  be  diverse  from  the  other  kingdoms. 
The  kingdom  of  the  fourth  beast  was  to  be  diverse 
from  the  three  preceding  kingdoms.  And  this  was  to 
be  so  from  it  as  well  as  from  all  the  others.  And  it  was 
clearly  so, 

a.  In  the  manner  of  its  rise.  The  first  ten  king- 
doms, as  well  as  those  of  the  four  beasts,  all  arose  in 
times  of  tumult  and  war.  Tempests  and  commotions 
ushered  them  into  being.  They  were  rocked  in  the 
cradle  of  storms.  They  were  early  baptized  in  blood. 
But  not  so  with  this.  It  arose  gradually  out  of  the 
midst  of  the  other  kingdoms.  No  tempest  heaved  it 
into  being.  No  sword  opened  its  way  among  hostile 
nations.  Its  origin  was  eminently  peaceful.  For  a 
time,  indeed,  the  prophet  did  not  observe  it.  The 
other  horns  filled  his  vision  and  engaged  his  thoughts. 
At  length  it  attained  size  and  form  enough  to  arrest 
his  attention.  But  all  this,  you  observe,  points  to  a 
gradual  and  peaceable  origin. 

And  so  the  two-horned  beast  which  John  saw  (Rev. 


DESCRIPTION   OF.  83 

xiii.  11,)  and  which  clearly  symbolizes  the  same  king- 
dom :  i.e.,  the  Papal  supremacy,  or  the  hierarchy  of  the 
Romish  Church,  within  the  Papal  dominions,  arose 
"  out  of  the  earth"  In  other  words,  it  sprang  up, 
peaceably,  out  of  its  own  native  population;  and  not 
tumultuously,  out  of  foreign  nations,  as  the  ten  king- 
doms had  done.  Its  two  horns — i.  e.,  its  twofold 
forms  of  chief  power  or  rule — were  like  a  lamb's, 
seemingly  for  ornament  and  defence ;  not  like  those  of 
a  wild  beast,  for  conquest  and  destruction.  But  "it 
spake  as  a  dragon:1'  i.  e.,  its  exercise  of  power  was 
relentlesss,  cruel,  insatiable.  It  was  diverse,  too, 

b.  In  its  character.  The  ten  kingdoms  were  tem- 
poral sovereignties.  It  was  a  spiritual  one.  And 
when  the  three  horns  fell  before  it,  the  diversity  only 
increased.  There  was  then  seen,  for  the  first  time 
among  human  governments,  a  power  that  was  temporal 
as  well  as  spiritual:  ecclesiastical  as  well  as  civil. 

Its  ecclesiastical  character  is  clearly  pointed  out. 
It  had  "eyes  like  the  eyes  of  a  man,  and  a  mouth 
speaking  very  great  things."  (Verse  20.)  Of  this, 
Sir  Isaac  Newton  says  :  "  By  its  eyes,  it  was  a  seer ; 
and  by  its  mouth,  speaking  great  things,  and  changing 
times  and  laws,  it  was  a  prophet.  A  seer — episcopos — 
is  a  bishop,  in  the  literal  sense  of  the  word.  And 
this  church  claims  the  universal  bishopric."  And 
then,  too,  how  clearly  its  "  eyes,  like  the  eyes  of  a 
man,"  point  out  that  never-sleeping,  far-reaching 
sagacity  of  the  Church  of  Rome,  which  omitted  no 
opportunity  to  serve  its  own  interests,  and  crush  or 
deceive  its  foes.  There  was  nothing  like  this  in  the 


84  DESCRIPTION   CONTINUED. 

symbols  of  the  other  kingdoms.  And  therefore  there 
was  nothing  like  it  in  their  history. 

And  then,  too,  it  was  diverse  from  the  others  in  this 
respect.  No  other  government  ever  persecuted  its  own 
people — worshipping  the  same  gods — for  minor  differ- 
ences of  religious  belief.  Who  ever  heard  of  a  wor- 
shipper of  Jupiter,  or  Mars,  or  Bacchus,  or  any  other 
heathen  deity  persecuting,  with  the  dungeon,  the  fire, 
and  the  sword,  those  who  bowed  to  the  same  idols 
with  themselves  ?  But  here  is  a  government,  calling 
itself  Christian,  persecuting  with  implacable  vengeance 
all  others  who  bear  the  Christian  name,  and  yet  reject 
the  dogmas  of  the  Church  of  Rome !  And  so  it  was 
diverse  from  the  others  in  all  its  characteristics. 

3.  It  was  to  subdue  three  Icings.  You  will  bear  in 
mind  that  it  did  not  become  a  horn  by  doing  so.  It 
was  the  little  horn  before  it  subdued  three  kings.  In 
other  words,  that  horn  symbolizes  a  spiritual  and  eccle- 
siastical kingdom,  which,  by  this  subjugation  of  three 
kings,  became,  as  well,  a  temporal  power.  The  kingdom 
of  the  little  horn  did  not  begin  with  temporal  domi- 
nion. Nor  will  it  come  to  an  end,  though  that  domi- 
nion is  taken  away.  It  is  essentially,  from  beginning 
to  end,  a  spiritual  power. 

The  subduing  of  these  three  kings  is  very  strikingly 
put.  At  first  the  prophet  did  not  notice  the  little 
horn.  The  ten  wholly  occupied  his  attention.  It  was 
not  observed  among  them.  Afterwards  he  saw  it.  And 
then  "  three  of  the  first  horns  were  plucked  up  before 
it."  Mark  the  point  in  the  angel's  interpretation: 
"Before  whom  there  were  three  of  the  first  horns 
plucked  up  by  the  roots."  (Ver.  8.)  They  had  ob- 


THE   THREE   KINGDOMS.  85 

structed  the  prophet's  view  of  it.  They  stood  before 
it.  And,  in  point  of  fact,  they  hindered  its  growth. 
They  stood  in  its  way.  They  were,  therefore,  up- 
rooted before  its  expanding  power. 

Geographically,  then,  these  three  kingdoms  must 
be  so  located  as  to  hide  that  of  the  little  horn  from 
view ;  and  prevent  its  temporal  growth. 

They  must,  also,  be  of  the  first  ten.  The  language 
is  express.  "  Before  whom  there  were  three  of  the 
first  horns  plucked  up  by  the  roots."  We  must,  there- 
fore, look  for  them  among  the  first  ten  kingdoms  of 
the  Western  empire. 

We  have,  then,  you  observe,  two  requisitions,  which 
will,  very  effectually,  close  the  door  against  a  mis- 
taken selection: 

a.  The  kingdoms  pointed  out  must  be  three  of  the 
first  ten;   and 

b.  They  must  also  be  so  geographically  located  as  to 
stand  before  the  kingdom  of  the  little  horn. 

Now,  what  kingdoms  fulfilled  these  requisitions? 
All  must  be  rejected,  save  those  which  make  answer 
to  these  demands. 

It  was  about  A.  D.  476  that  Odoacer,  king  of  the 
Heruli,  was  proclaimed  king  of  Italy.  By  this  act, 
he  manifestly  stood  before  the  little  horn.  It,  as  a 
mere  ecclesiastical  power,  would  be — like  the  little 
horn,  behind  the  larger  one,  on  the  head  of  the  beast 
— lost  to  the  view.  A  king;  a  foreign  king;  wielding 
his  sceptre  over  the  entire  State,  would  clearly  inter- 
fere with  the  growth  of  Papal  supremacy  in  a  province 
of  the  State.  He  must,  therefore,  be  rooted  up. 
And  how  was  this  done  ?  The  words  of  Gibbon  sup- 

8 


86  THEODORIC,   THE   OSTROGOTH,   ETC. 

ply  an  answer:  "After  a  reign  of  fourteen  years,  Odoa- 
cer  was  oppressed  by  the  superior  genius  of  Theodoric, 
king  of  the  Ostrogoths."  "From  the  Alps  to  the 
extremity  of  Calabria,  Theodoric  reigned  by  right 
of  conquest,  ....  and  he  was  accepted  as  the 
deliverer  of  Rome,  by  the  Senate  and  people/' 
(Vol.  iii.  519,  and  iv.  11.)  Thus  the  first  horn;  the 
kingdom  of  the  Heruli,  or  of  Odoacer;  was  plucked 
up.  And  the  second  immediately  took  its  place.  It 
was,  therefore,  to  the  Roman  Pontiff,  only  a  change 
of  masters.  First,  it  was  Odoacer.  Next,  Theodoric. 
The  kingdom  of  the  one  was  plucked  up  by  the  other. 
But  this  other  stood  in  the  way  of  the  little  horn,  as 
really  as  the  first  had  done.  He,  too,  therefore,  must 
be  removed.  The  kingdom  of  the  Ostrogoths  was 
attacked  by  Belisarius,  who  gained  possession  of  the 
city.  And,  "after  sixty  years'  servitude,  it  was 
delivered  from  the  yoke  of  the  barbarians."  The 
conquest,  however,  was  not  entire.  It  was  afterwards 
completed  by  Narses;  who,  with  his  auxiliaries,  the 
Lombards,  finished  the  overthrow  of  the  kingdom  of 
the  Ostrogoths.  And  thus,  the  second  horn  was 
plucked  up. 

Alboin,  king  of  the  Lombards,  next  conceived  the 
design  of  conquering  Italy,  for  himself;  as  the  Eunuch, 
Narses,  had  done  for  Justinian,  the  Emperor  of  the 
East.  In  the  language  of  Gibbon:  "Terror  preceded 
his  march.  He  found,  everywhere,  or  he  left  a  dreary 

solitude but,  from  the  Trentine  hills  to  the 

gates  of  Ravenna  and  Rome ;  the  inland  regions  of 
Italy  became,  without  a  battle  or  a  siege,  the  lasting 
patrimony  of  the  Lombards."  (Vol.  iv.  395-6.)  This 


PATRIMONY   OF   ST.    PETER.  87 

was  the  third  horn.  Like  the  two  preceding  it,  this 
also  stood  up  before  and  obstructed  the  growth  of  the 
little  horn.  And  this  also  was  plucked  up.  But  this 
was  not  done,  until  Charlemagne ;  following  the  exam- 
ple of  his  father,  Pepin,  and  at  the  request  of  the 
Pope;  undertook  his  cause.  He  led  a  large  army 
into  Italy.  He  then  completely  destroyed  the  king- 
dom of  the  Lombards,  and  gave  a  considerable  part  of 
their  domains  to  the  Roman  Pontiff.  This  took  place 
A.  D.  774.  And  thus,  his  temporal  power  was  firmly 
established. 

The  three  horns  were  thus  plucked  up  before  him, 
and  room  given  for  his  rapid  subsequent  growth.  The 
patrimony  of  St.  Peter,  as  his  temporal  domain  is 
called,  was  thus  established.  And  to  this  day,  the 
Pontiff  wears  his  tiara,  or  three-pointed  cap ;  as  if  in 
commemoration  of  the  three-fold  overthrow,  out  of 
which  his  temporal  dominions  were  formed. 

Let  us  confess,  brethren,  that  there  is  something 
wonderfully  striking  in  this  minute  and  marked  carry- 
ing out  of  the  prophetic  declarations  of  the  word  of 
God.  In  each  case,  the  plucking  up  was  done  by  the 
direct  aid  and  counsel  of  the  Bishop  of  Rome.  He  it 
was,  who  "shut  the  gates  of  the  imperial  city  against 
the  defeated  Odoacer;  rejoiced  in  his  fall;  and  wel- 
comed the  Goths,  as  deliverers.  It  was  the  same 
bishop  who  invited  and  encouraged  Belisarius  to 
subvert  the  Gothic  kingdom.  And  finally,  it  was  the 
bishop  of  Rome  who  used  all  the  arts  of  subtle  policy, 
and  brought  forth  all  the  devices  of  profane  invention, 
to  effect  the  downfall  of  the  Lombards."  (Rev.  J.  T. 
Birks.)  And  the  result  of  the  whole  was  to  make  him 


88  GREAT   WORDS  AGAINST   THE    MOST   HIGH. 

a  temporal,  as  well  as  a  spiritual  and  ecclesiastical 
sovereign. 

4.  He  was  to  speak  great  words  against  the  Most 
High.  Now,  it  would  be  but  a  mere  transcribing  of 
the  records  of  history,  to  show  how  this  was  fulfilled. 
But,  the  names,  "His  Holiness;1'  "Our  Lord  God, 
the  Pope;91  "Another  Grod  on  Earth;'9  "King  of 
Kings  and  Lord  of  Lords;"  "  The  Lion  of  the  tribe 
of  Judah,  the  promised  Saviour;"  clearly  indicate 
what  great  words  he  spoke  against  the  Most  High. 
And  these,  and  other  titles  equally  blasphemous,  have 
all  been,  from  time  to  time,  conferred  upon  him  and 
worn  by  him.  And  their  right  use,  in  this  application, 
is  covered  and  defended  by  the  claim  to  infallibility 
in  judgment. 

"Moreover,"  said  Pope  Boniface  VIII.,  "  we  declare, 
assert,  define  and  pronounce,  that  to  be  subject  to  the 
Roman  Pontiff,  is,  to  every  human  creature,  altogether 
necessary  to  salvation"  (Extravag.  1.  viii.  1.)  "All 
power  in  heaven  and  in  earth"  said  Lord  Anthony 
Pucci,  in  the  Fifth  Lateran  Council,  "is  given  unto 
thee  ;  in  you  is  fulfilled  the  prophetic  saying,  All  kings 
of  the  earth  shall  worship  him  and  all  nations  serve 
him." 

There  is  no  claim  too  lofty  for  him  to  assert  for 
himself.  His  words  challenge,  for  themselves,  the 
reverence  due  to  those  of  God.  He  is  exalted  over 
all.  He  is  in  the  place  of  God.  No  laws,  therefore, 
may  bind  him.  On  the  contrary,  all  laws  derive  their 
authority  from  his  will.  Blind,  unquestioning  obedi- 
ence to  him  is  the  only  way  of  salvation.  And  then, 
too,  this  kingdom  of  the  little  horn  has  anathematized, 


FURTHER   CHARACTERISTICS.  89 

with  the  bitterest  curses,  all  who  have  opposed  its 
claims.  It  has  made  the  pardon  of  sins,  a  matter  of 
bargain  and  sale.  For  a  price,  it  has  offered,  in 
advance,  absolution  from  the  most  enormous  crimes. 
It  has  laid  kingdoms  under  its  interdict.  It  has 
trodden  on  the  neck  of  prostrate  kings.  It  has 
absolved  subjects  from  their  allegiance  to  their  right- 
ful rulers.  It  has  been  marked,  everywhere,  with  "a 
look  more  stout  than  his  fellows;1'  claiming  the  domin- 
ion of  the  whole  earth,  and  dividing  its  empire  at  his 
will.  And  then, 

5.  It  was  to  wear  out  the  saints  of  the  Most  High. 
You  will  not  expect  me  to  enter  into  details  on  this 
point.     The  heart  sickens  at  the  records  of  the  perse- 
cutions of  the  saints  by  Pagan  Rome.     History  enu- 
merates ten  persecutions  of  them  in  the  first  three 
centuries.     Not  less  than  three  millions  of  Christians 
suffered  death  during  their  progress.     But,  dyed  as 
she  is,  with  the  best  blood  of  the  Christian  Church, 
Pagan  Rome  whitens  into  purity,  compared  with  the 
enormities  of  Papal  Rome.      "  Every  hill  of  the  papal 
world   has  streamed  with  innocent   Christian  blood. 
Every  valley  drunk  up  the  crimson  tide.     Every  city, 
town  or  village   strewn  with  the  expectants  of  the 
better  resurrection.     Every  mountain,  glen  and  cave, 
has  witnessed   the    disciples'   slaughter."     (Oswald.) 
Fitly,  indeed,  does  St.  John  represent  her,  as  "  drunk 
with  the  blood  of  saints  !"     While,  all  through  the  his- 
tory of  the  little  horn,  it  is  described,  as  "  making 
war  with  the  saints,  and  prevailing  against  them:" 
(verse  21.) 

6.  It  was  to  think  to  change  times  and  laws,  etc. 

8* 


90  CHANGING   TIMES   AND   LAWS. 

And  very  striking  is  the  comment  which  history  offers 
on  this  trait  of  its  character.  What  law  of  God  or 
man  has  been  held  sacred  by  it ;  when  the  enforcement 
of  that  law  interfered  with  its  designs?  The  plain 
and  undisguised  declaration  of  the  decretals  is,  that 
"  The  sacred  authority  and  royal  power  of  the  Pontiffs 
govern  the  rulers  of  this  world." 

"Emperors  ought  to  obey,  not  to  rule  over,  the  Pon- 
tiffs. (Gregory  VII.,  xcvi.  c.  10,  11.) 

"  It  is  evidently  shown  that  the  Pontiff  can  neither 
be  bound  nor  loosed  by  the  secular  power ;  of  whom, 
it  is  certain,  as  we  said  long  before,  that  by  the  pious 
prince  Constantine,  lie  was  styled  G-od.  And  it  is 
manifest,  that  G-od  cannot  be  judged  by  man."  (Nicho- 
las, the  Pope,  to  the  Emperor,  xl.  7.) 

God  has  ordained,  that  "marriage  is  honourable  in 
all."  But  the  language  of  Papacy  is:  "We  entirely 
interdict  priests,  deacons,  sub-deacons  and  monks  from 
contracting  marriages ;  we  decide,  also,  that  according 
to  the  sacred  canons,  the  marriages  contracted  by  per- 
sons of  this  kind  be  dissolved,  and  the  persons  brought 
to  do  penance."  (Calixtus  II.,  xxxvii.  8.)  It  has 
annulled  the  second  commandment,  by  keeping  it 
from  the  people ;  and  refusing  it  a  place  in  the  cate- 
chisms of  general  instruction.  It  shuts  up  the  book 
of  God  from  the  people.  It  forbids  its  laity  to  rea- 
son on  the  doctrines  of  the  Gospel.  It  takes  the  cup 
from  them;  though  our  Lord  expressly  commanded, 
"  Drink  ye  all  of  it"  It  sanctions  the  invocation  of 
saints  and  angels;  against  the  clearest  and  most 
express  words  of  Scripture.  And,  back  of  all  its 
enactments,  there  lies  the  haughty  claim:  "It  is 


FURTHER   INSTANCES.  91 

not  permitted,  either  to  think  or  to  speak  differently 
from  the  Roman  Church"  (Damasus  the  Pope,  xxiv. 
1.  15.) 

"  If  any  one  shall  presume  to  dispute  the  dogmas, 
commands,  interdicts,  sanctions  or  decrees,  whole- 
somely published  by  the  head  of  the  Apostolic  See, 
let  him  be  accursed."  (Nicholas,  the  Pope,  in  the 
Roman  Council,  xxiv.  2.  28.) 

Thus,  the  "laws"  are  changed.  And  the  "times" 
of  the  word  of  God  are  the  subjects  of  attempts 
equally  high-handed  and  blasphemous.  The  richest 
promises  of  the  glory  of  the  times  when  Messiah's 
kingdom  shall  be  fully  set  up,  are  claimed  as  predic- 
tions of  the  power  and  splendour  of  the  Papacy.  The 
brightest  jewels  in  the  Redeemer's  crown  are  sought 
to  be  placed  in  its  diadem.  And  the  times,  when  "all 
nations  shall  serve  Him,"  are  transferred  to  the  pe- 
riod of  its  reign. 

The  two  remaining  characteristics,  i.  e.,  7  and  8,  are 
fit  subjects  for  future  reference.  They  run  forward 
until  the  end:  and  are,  now,  only  in  part  fulfilled. 
I,  therefore,  pass  them  by. 

And  now,  brethren,  this  subject  teaches  us : 

How  wonderfully  the  teachings  of  the  word  of  Gf-od 
commend  themselves  to  our  attention.  How  infallible 
its  utterances  are. 

To  serve  its  end,  prophecy  must  be  so  announced 
as  to  yield  its  sense  to  a  diligent  seeker  after  truth; 
and  yet,  wholly  to  hide  it  from  the  careless  and  super- 
ficial observer.  Greater  clearness  would  furnish  an 
argument  against  it,  in  one  of  two  ways.  It  would 
either  enable  the  persons  pointed  out,  to  defeat  its 


92  PRACTICAL   LESSONS, 

announcements :  or  allow  us  to  say,  "  The  prophecy 
supplies  the  fact.  And  willing  instruments  avail 
themselves  of  it." 

Each  one  must  be  left  to  work  out  his  own  purpose ; 
display  his  own  character;  and  perform  his  own  plea- 
sure. If  as  the  result  of  this,  we  have  a  full  and  perfect 
and  minute  fulfilment  of  the  prophecy;  it  teaches  us, 

a.  How  infallibly  certain  are  the  purposes  of  Q-od; 
and 

b.  How  entire  is  man's  responsibility  for  all  Tie  does. 
There  is  no  escape  from  these  conclusions.     The 

actors  on  whom  we  have  looked,  had  no  thought 
further  from  their  minds,  than  that  of  fulfilling  the 
prophetic  word.  To  do  their  pleasure;  to  work  out 
their  own  plans ;  was  all  they  meant.  But  in  doing 
this,  God  used  them  for  carrying  out  the  recorded 
declarations  of  His  word.  They  stand  before  us  in 
their  own  true  light.  While,  through  them,  we  see  how 
infallible  is  every  utterance  of  His  truth.  History, 
with  its  thousand  tongues  proclaims  the  faithfulness  of 
His  word.  We  read  it  in  the  rise  of  kings ;  the  con- 
sultations of  cabinets ;  the  shock  of  armies.  It  speaks 
to  us  from  the  grave  of  buried  nations.  And,  as  the 
spectres  of  the  past  sweep  by,  they  tell  us,  "  Verily, 
He  is  a  Crod  that  judgeth  in  the  earth."  He  has  let 
none  of  "His  words  fall  to  the  ground!" 

Nor  will  He.  To  the  slightest  utterance  of  that 
word,  He  has  linked  all  His  power.  It  were  easier  for 
the  pillared  firmament  to  fail ;  than  for  one  syllable 
to  come  to  nought.  How  absolute,  then,  is  the  safety 
of  the  believer  in  Jesus.  The  shield  of  Omnipotence 
is  before  him.  "The  everlasting  arms"  are  around 


CONTINUED.  93 

him.  In  sickness  and  in  health,  in  life  and  in  death, 
in  time  and  in  eternity,  God,  his  own  covenant  God, 
is  with  him.  And  "he  shall  never  perish."  "I  know 
that  it  shall  be  well  with  them  that  fear  God!" 

And  then,  how  startling  is  the  thought  to  those  who 
are  out  of  Christ.  In  the  kingdoms  on  which  we  have 
been  gazing,  you  may  learn  how  inevitable  is  the 
destruction  of  every  power,  that  exalts  itself  against 
Him.  How  certain  the  overthrow  of  those  who  reject 
His  grace!  One  after  another,  they  appeared  and 
passed  away.  Each  continued  its  appointed  time. 
Each  did  its  appointed  work;  and  came  to  its  ap- 
pointed end.  And  from  the  same  word  there  comes 
forth  the  declaration,  "The  end  of  the  ungodly  is,  to 
be  rooted  out  at  the  last!"  But  then, 

b.  Sow  entire  is^aris  responsibility  for  all  he  does. 
The  kings  and  the  priests  and  the  conquerors,  on  whom 
we  have  been  gazing,  found  in  themselves  the  impulses 
which  moved  them.  They  thought  of  nothing  but 
their  own  ends.  They  sought  to  serve  nothing  but 
their  own  ambition.  The  blood  which  they  shed;  the 
crimes  which  they  committed — they  alone  are  answer- 
able for.  You  may  not  plead  an  iron  decree,  compel- 
ling them  to  these  acts.  It  was  not  to  fulfil  prophecy 
that  Odoacer  proclaimed  himself  king  of  Italy;  or 
that  Theodoric  overthrew  Odoacer;  or  Alboin  over- 
turned the  kingdom  of  the  Ostrogoths.  What  knew 
they  about  the  kingdom  of  the  little  horn?  It  was  to 
secure,  each  one,  his  own  ambitious  ends.  This,  with 
them,  was  the  beginning  and  the  end  of  the  power 
which  moved  them.  If  their  actions  went  beyond  this 
and  served  other  purposes,  which  they  knew  not  of; 


94  CONCLUSION. 

the  moral  character  of  their  acts  still  belongs  to  them. 
They  alone  are  reponsible.  They  were  free  to  act  in 
a  given  line.  And,  therefore,  they  were  free  to  refuse 
to  act.  They  did  act.  And  the  character  of  the  act 
is  their  own.  It  was  for  no  desire  to  maintain  the 
truth  of  prophecy,  that  the  Roman  pontiff  circled  his 
brow  with  the  sublimest  names  of  Deity.  It  was  no 
resistless  decree  of  the  Almighty  that  drove  him  on 
to  ply  the  rack,  and  the  dungeon,  and  the  sword,  and 
the  stake,  against  "the  people  of  the  saints  of  the 
Most  High."  He  was  free  in  all  this.  He  chose  all 
this,  as  the  means  of  strengthening  his  own  power. 
He  alone,  therefore,  is  responsible.  And  so  it  is  with 
us  all,  in  all  we  do. 

It  is  a  solemn  thought.  Our  own  distinguished  fel- 
low-countryman, Daniel  Webster,  was  asked,  "What 
is  your  most  important  thought?"  And  what,  think 
you,  was  his  reply?  Was  it  some  great  principle  of 
international,  or  constitutional  law?  Was  it  some 
great  truth  that  lay  at  the  foundation  of  his  country's 
prosperity?  It  was  nothing  of  the  kind.  "My  most 
important  thought,"  he  gravely  answered,  "is  that  of 
my  responsibility  to  Grod!" 

And  well  might  he  so  term  it.  What  other  thought 
can  compare  with  it  ?  Responsibility  to  God !  How, 
like  an  atmosphere,  it  surrounds  us !  We  cannot  get 
from  beneath  it.  It  attaches  to  us  from  thought  and 
word  and  deed.  It  walks  with  us  through  life.  It 
lies  down  with  us  in  the  grave.  It  will  rise  with  us  in 
the  morning  of  the  resurrection.  It  will  abide  with 
us  through  eternity.  Men  and  brethren!  Are  we 
living  in  view  of  it  ? 


V 


LECTURE  VI. 


AND  they  shall  be  given  into  his  hand  until  a  time  and  times  and 
the  dividing  of  time. — DAN.  vii.  25,  (last  clause.) 

WE  have  considered  all  the  marks,  by  which  the  king- 
dom of  the  little  horn  was  to  be  known.  And  now, 
we  come  to  the  question  of  its  duration.  We  have 
seen  how  it  is  to  be  identified.  And  now,  we  have  to 
see  how  long  it  is  to  exist. 

And  this,  you  will  observe,  is  not  a  question  as  to  its 
temporal  power.  It  was  not  that,  you  will  remember, 
which  made  it  the  kingdom  of  the  little  horn.  It  was 
so,  before  that  temporal  power  was  received.  And  it 
will  continue  so,  though  that  power  were,  all,  taken 
away.  The  question  of  its  duration,  refers  to  it  as  a 
spiritual  kingdom  alone. 

And  I  feel,  brethren,  that  we  are  approaching  a 
a  great  theme.  What  has  been  revealed,  it  is  our 
duty  and  our  privilege  to  know.  Of  what  has  been  con- 
cealed, we  must  be  content  to  remain  in  ignorance ; 
until  that  day,  when,  we  "  shall  know  even  as  we  are 
known."  We  must  not  strive  to  draw  back  the 
curtain.  We  shall  do  so,  only  to  our  confusion  and 
wrong. 

But  the  neglect  of  what  is  written,  on  the  one  hand ; 


96  TIME,   TIMES   AND  A   HALF. 

and  assuming  to  know  more  than  what  is  written,  on  the 
other ;  is,  equally,  to  be  avoided.  In  this  spirit,  then, 
i.  e.,  simply  desiring  to  know  what  God  has  thought 
best  to  reveal;  to  stand  on  this  solid  rock  of  His  truth; 
let  us  approach  the  subject  before  us.  In  reference  to 
this,  and  every  other  portion  of  revealed  truth,  I  could 
desire  for  you,  brethren,  no  more  blessed  lot,  than  for 
each  of  you,  to  adopt  the  Psalmist's  language : 

"Humble  as  a  little  child, 

Weaned  from  its  mother's  breast; 
By  no  subtleties  beguiled, 
On  thy  faithful  word  I  rest." 

The  duration  of  this  kingdom  was  to  be  "for  a  time, 
times,  and  the  dividing  of  time."  What,  now  are  we 
to  understand  by  this  ?  Can  we,  from  data,  so  appar- 
ently obscure,  deduce  any  satisfactory  result? 

We  have  this  same  phrase  in  three  places.  It  first 
occurs  in  our  text.  Next,  in  Dan.  xii.  7 ;  where  it 
is  rendered  "a  time,  times,  and  a  half.1'  And  last,  in 
Rev.  xii.  14,  where  the  words  are,  "a  time,  times,  and 
half  a  time."  And  in  each  of  these  cases,  it  is  used 
in  direct  connection,  with  the  end  of  the  present  order 
of  things,  and  the  setting  up  of  the  kingdom  of  Heaven. 
It  is,  therefore,  a  phrase  of  great  importance.  Let 
us  strive,  then,  exactly  to  ascertain  its  meaning. 

We  have  the  same  word,  in  Dan.  xi.  13,  where  it 
is  rendered,  "  after  certain  years;"  or,  as  the  margin 
has  it,  "at  the  end  of  times,  even  years."  A  time, 
then  is  a  year.  "A  time  and  times  and  the  dividing 
— or  half — of  time,"  is  three  years  and  a  half.  But, 
what  are  we  to  understand  by  this  ? 


DAY   PUT  FOR  A  YEAR. 


97 


In  prophetic  style,  a  day  is  put  for  a  year.  For 
this,  there  is  the  most  express  and  positive  proof. 

You  remember  the  case  of  the  spies,  sent  out  by 
Moses,  to  search  the  promised  land?  God  said  of 
them:  "After  the  number  of  the  days,  in  which  ye 
searched  the  land,  even  forty  days,  each  day  for  a  year, 
ye  shall  bear  your  iniquities,  even  forty  years." 
Numb.  xiv.  34.  And  the  fact  was  even  so.  For  forty 
years  they  wandered  up  and  down  in  the  wilderness; 
until  they  were  consumed. 

So,  in  the  case  of  Ezekiel.  To  prefigure  the  time 
through  which  Israel  was  to  pass,  from  her  first  defec- 
tion from  the  worship  of  the  true  God,  to  the  subver- 
sion of  the  kingdom,  by  the  Assyrians ;  the  prophet 
was  commanded  to  lie  on  his  left  side  for  three  hun- 
dred and  ninety  days.  The  language  is,  "For  I  have 
laid  upon  thee  the  years  of  their  iniquity,  according  to 
the  number  of  the  days,  three  hundred  and  ninety  days, 
so  shalt  thou  bear  the  iniquity  of  the  house  of  Israel. 
And  when  thou  hast  accomplished  them,  lie  again 
on  thy  right  side,  and  thou  shalt  bear  the  iniquity  of 
the  house  of  Judah  forty  days.  I  have  appointed 
thee  each  day  for  a  year."  Ezek.  iv.  5,  6.  Now,  this 
would  give  three  hundred  and  ninety  years  for  Israel 
and  forty  years  for  Judah.  If,  then,  you  count  back 
from  the  subversion  of  the  kingdom  by  Nebuzaradan, 
B.  C.  584,  to  the  establishment  of  idolatry  by  Jero- 
boam, 1  Kings  xii.  33,  B.  C.  974,  you  have  exactly 
three  hundred  and  ninety  years.  And  so,  if  you  count 
back,  from  the  same  final  catastrophe,  to  the  reforma- 
tion of  Josiah,  B.  C.  624,  the  number  of  years  is 
forty.  A  day  is  put  for  a  year.  And  very  fitly  is 

9 


98  PROPRIETY   OF. 

this  done.  A  day,  which  is  the  period  of  the  earth's 
revolution  on  its  axis,  is,  with  great  propriety,  taken 
as  the  representative  of  the  larger  period  of  a  year ; 
or  the  revolution  of  the  earth  round  the  sun.  On  a 
principle  akin  to  this,  geographers  construct  our  maps ; 
making  an  inch,  or  part  of  an  inch,  represent  miles, 
or  hundreds  of  miles.  And  so,  this  mode  of  speech 
grew  to  be  common  among  the  Jews.  Did  one  say  to 
another,  In  three  weeks  will  be  the  Jubilee  ?  he  would 
be  understood  as  saying,  that  that  feast  was  twenty- 
one  years  distant.  And  from  them  it  spread  to  other 
people.  Thus,  a  certain  Greek  wrote  to  his  friend, 
"On  this  day,  I  am  just  eleven  weeks  old."  Now, 
this  was  simply  saying,  in  other  words,  that,  on  that 
day,  he  completed  his  seventy-seventh  year.  No  con- 
fusion followed  this  mode  of  speech.  No  difficulty 
occurred  in  understanding  it.  But,  it  is  in  the  pro- 
phetic books  of  Scripture  it  finds  its  fitting  place. 

Can  we  still  further  verify  this  point?  Can  it  be 
fortified  by  still  stronger  proof?  Can  it  be  made 
unassailable  by  candid  argument?  Beyond  doubt, 
I  think  it  can.  You  remember  Daniel's  prophecy 
of  seventy  weeks?  The  language  is,  "Seventy  weeks 
are  determined,  upon  thy  people  and  upon  thy  holy 
city,  to  finish  the  transgression,  and  to  make  an" 
end  of  sins,  and  to  make  reconciliation  for  iniquity, 
and  to  bring  in  everlasting  righteousness,  and  to  seal 
up  the  vision  and  prophecy,  and  to  anoint  the  Most 
Holy."  Dan.  ix.  24.  Seventy  weeks;  i.  e.,  prophetic 
weeks ;  are  four  hundred  and  ninety  years.  But  four 
hundred  and  ninety  years  from  what  time?  When 
must  we  begin  to  count  them?  From  what  point 


l 

or  TBS 


SEVENTY   WEEKS.   > 

do  they  commence  running?  The  answe 
"Know,  therefore,  and  understand,  that  from  the 
going  forth  of  the  commandment  to  restore  and  to 
build  Jerusalem,  unto  the  Messiah  the  Prince,  etc." 
(verse  25.)  The  point  is  definitely  fixed.  It  is  "the 
going  forth  of  the  commandment;"  i.  e.,  the  issuing 
of  the  decree  to  restore  and  to  build  Jerusalem.  From 
that  time  until  "Messiah  should  be  cut  off,  but  not  for 
Himself,"  there  should  be  four  hundred  and  ninety 
years.  It  is,  therefore,  a  mere  question  of  chronology. 

After  a  minute  and  extended  astronomical  calcu- 
lation, William  Cunninghame,  in  his  work  entitled, 
"The  Certain  Truth,  the  Science  and  the  Authority  of 
Scripture  Chronology,"  in  his  own  expressive  phrase, 
"pins  it  down*"  i.  e.,  the  issuing  of  the  decree;  to 
the  seventh  year  of  Artaxerxes  Longimanus.  This 
was  B.  C.  458,  or,  more  minutely,  "Friday,  the  7th 
of  April,  0.  S.,  or  1st  of  April,  N.  S.,"  of  that  year. 
"Now,"  he  says;  computing  four  hundred  and  ninety 
years  reduced  to  weeks  and  days  and  hours  from  this 
date;  "it  comes  out  upon  Friday  the  1st  of  April, 
N.  S.,  or  3d,  0.  S.,  of  the  year  33,  at  thirty-two  min- 
utes past  eight  in  the  morning  ;  the  very  hour  when  our 
Lord  was  affixed  to  the  cross.  If,  moreover,  we  carry 
the  computation  to  the  end  of  the  week  of  days,  or 
seven  hours  twenty  minutes  further,  it  terminates  at  4 
o'clock  in  the  afternoon;  the  very  hour  when  the  dead 
body  of  our  Lord  was,  probably,  committed  to  the 
tomb  of  Joseph  of  Arimathea."  P.  117,  118. 

It  is  difficult  to  conceive  of  a  demonstration  more 
perfect  than  that.  The  prophetic  cycles  move  for- 
ward with  the  same  minute  exactness  that  character- 
izes the  motions  of  the  heavenly  bodies.  Nay,  they 


100  PROOF   OF   THE    PERIOD. 

are  determined  and  measured  by  them.  "He  hath 
appointed  the  moon  for  seasons."  Its  changes,  in  the 
heavens,  are  fixed ;  that  they  may  testify  to  the  abso- 
lute certainty  of  the  epochs  of  the  book  of  God.  The 
calculations  of  eclipses ;  the  re-appearance  of  comets ; 
and  the  revolutions  of  worlds;  are  no  more  certain 
than  the  periods  of  the  prophetic  word.  And  so,  in 
the  sublime  language  of  the  Psalmist,  we  may  say: 
"For  ever,  0  Lord,  Thy  word  is  settled  in  heaven. 
Thy  faithfulness  is  unto  all  generations :  Thou  hast 
established  the  earth,  and  it  abideth.  They  continue 
this  day,  according  to  Thy  word;  for  all  are  Thy  ser- 
vants." Ps.  cxix.  89-91. 

I  submit,  then,  brethren,  that  the  proof  is  exact,  as 
proof  can  well  be.  We  have  first,  the  illustration  of 
the  principle.  Then,  the  express  assertion  of  it,  in 
reference  to  the  periods  of  prophecy.  And,  last,  we 
have  the  proof  of  a  great  fact,  foretold  and  accom- 
plished in  precise  accordance  with  it. 

A  time,  then,  stands  for  a  year.  "A  time,  and 
times,  and  the  dividing  of  time,"  is  three  years  and 
a  half.  And  this  is  the  limit  which  the  prophetic  word 
draws  around  the  existence  of  the  kingdom  of  the 
little  horn.  Through  this  period  it  will  continue.  Up 
to  the  end  of  it,  it  will  last.  Beyond  that,  it  cannot 
go.  The  hand  that  has  drawn  a  limit  to  the  ocean 
wave,  and  said,  "Thus  far  shalt  thou  come,  and  no 
farther;"  has  traced  its  boundary  on  the  shores  of 
time,  and  said,  "Here  shall  the  end  be  !"  When  that 
boundary  is  reached,  "  The  judgment  shall  sit ;  and 
they  shall  take  away  his  dominion,  to  consume  and 
destroy  it  to  the  end."  (Verse  26.)  The  ten  king- 
doms, in  the  midst  of  which  it  arose,  shall  turn  their 


DURATION.  101 

power  against  it.  "They  shall  make  her  desolate 
and  naked,"  etc.  Rev.  xvii.  16,  17.  Hitherto  they 
have  given  their  power  to  uphold  and  fortify  that  of 
the  little  horn.  At  this  moment  it  is  thus  upheld. 
French  bayonets  are  the  props  of  the  Papal  throne. 
Austrian  power  is  the  right  arm  on  which  it  leans. 
And  so  it  will  be,  "  until  the  words  of  Gf-od  shall  be 
fulfilled."  And,  then,  that  power  will  be  taken  away ; 
and  the  kingdom  come  to  its  appointed  end.  And  the 
indications  of  the  approach  of  this  season  are  growing 
more  and  more  distinct.  Who  would  be  surprised,  at 
any  moment,  to  hear  of  the  withdrawal  of  the  French 
troops;  and  the  abandonment  of  the  Papacy  to  the 
wrath  of  the  masses,  whom  it  has  so  long  oppressed? 
Already,  "  they  hate  the  whore."  Already,  the 
work  of  making  her  desolate  and  naked,  and  eating 
her  flesh,  and  burning  her  with  fire — i.  e.,  of  despoil- 
ing the  Papacy  of  its  wealth,  and  power,  and  splen- 
dour; of  confiscating  its  property,  the  wealth  of  its 
ecclesiastics,  its  monasteries,  and  its  churches;  and 
stripping  it  of  all,  that  once  made  it  a  great  power 
among  the  nations — already  this  work  is  in  progress; 
and  the  consummation  of  it  is  rapidly  drawing  near. 

What,  now,  is  the  exact  period  of  its  duration  ? 

The  Jewish  year  consisted  of  twelve  months  of  thirty 
days  each.  Three  and  a  half  prophetic  years,  then, 
would  be  twelve  hundred  and  sixty  days ;  i.  e.,  twelve 
hundred  and  sixty  years.  This  is  to  be  the  duration 
of  the  little  horn. 

Now,  this  period  occurs  several  times.  In  St. 
John's  vision  of  the  seven-headed  beast — which  is  the 
fourth  beast  of  Daniel — "power  was  given  unto  him 

9* 


102  VARIOUS   STATEMENTS   OF. 

to  continue  forty  and  two  months."    Rev.  xiii.  5.    But 
forty-two  months  are  precisely  three  years  and  a  half. 

Again.  The  same  apostle  describes  the  Church 
under  the  figure  of  the  woman  giving  birth  to  the 
Man-Child,  which  the  dragon  sought  to  destroy.  Of 
her  he  says,  that  she  should  be  in  the  wilderness,  "a 
thousand,  two  hundred  and  three-score  days."  Rev. 
xii.  6.  But  this  is,  exactly,  the  same  period  as  forty- 
two  months,  or  three  years  and  a  half.  And,  in  the 
fourteenth  verse,  we  have  the  expression  changed  to 
"a  time,  and  times,  and  half  a  time;"  precisely  the 
formula  of  our  text. 

Under  the  symbol  of  two  witnesses,  the  same  apostle 
states  the  period,  through  which  the  Church  shall  be 
called  upon  to  testify  against  the  corruptions  of  the 
Papal  power.  His  language  is:  "And  I  will  give 
power  to  my  two  witnesses,  and  they  shall  prophesy  a 
thousand  two  hundred  and  three-score  days."  In  the 
preceding  verse,  "  forty  and  two  months"  are  assigned 
as  the  same  period.  Rev.  xi.  2,  3. 

Now,  there  is  something  very  impressive  in  this 
repetition  of  the  same  truth,  in  this  three-fold  variety 
of  expression.  Something  which  challenges  our  atten- 
tion, in  this  locking  and  interlocking  of  proof.  Some- 
thing which  testifies  that  there  must  be  great  point 
and  significancy  attached  to  this  period. 

But  all  this  avails  not,  unless  we  are  able  to  assign 
the  date  at  which  this  period  was  to  begin.  If  we 
fail  to  point  out  the  time  when,  to  use  a  legal  phrase, 
it  commenced  running ;  we  shall  be  in  no  degree  wiser 
than  if  these  two  visions  formed  no  part  of  the  scheme 
of  revelation.  But,  the  argument  from  probability  is, 


POINT   OF   BEGINNING. 


103 


that,  so  much  having  been  revealed,  quite  enough  has 
been  made  known,  to  lead  us  to  a  very  high  degree  of 
certainty  in  our  conclusions  concerning  it. 

In  the  seventy  weeks  of  Daniel  the  starting  point 
is  expressly  stated.  We  have,  then,  but  to  count 
forward  from  that  time,  four  hundred  and  ninety  years. 
If  Messiah  is  not  then  cut  off;  the  prophecy  concern- 
ing Him  fails.  But  exactly  at  the  day  and  hour 
appointed,  He  hangs  on  the  cross ;  and  the  external 
proof  is  complete. 

Now,  if  the  starting  point  in  the  prophecy  before 
us,  were  named;  of  course  there  would  be  no  trouble 
whatever  in  the  mater.  It  would  be  a  mere  calcula- 
tion from  a  given  date.  But  this  is  not  done.  The 
time,  at  which  the  statute  begins  to  run,  is  not  given. 
Are  we,  then,  left  wholly  in  the  dark?  No.  The 
period  of  the  beginning  is  not  named.  But  the  dura- 
tion of  the  kingdom  pointed  out,  is  given.  Its  end  is 
clearly  announced.  And,  the  act  by  which  its  character 
is  to  be  fully  known,  is  described.  From  this  point  it 
was  to  continue  "a  time,  and  times,  and  the  dividing  of 
time;"  or  forty-two  months;  or  twelve  hundred  and 
sixty  days.  Will  not  this  give  us  a  great  degree  of 
certainty?  Can  we,  then,  name  this  act?  Can  we 
turn  back  the  pages  of  the  book  of  history  to  a  cer- 
tain time;  and  say,  "  H ere  is  the  point ;,  from  which  our 
computation  is  to  be  made?" 

I  think  we  can.  I  suppose  that  every  step  of  this 
great  argument  can  be  so  accurately  determined,  as 
to  leave  small  room  for  an  intelligent  doubt. 

The  kingdom  of  the  little  horn  is  the  Papacy. 
What  then,  is  the  period  in  which  this  power  set  itself 


104  PROBABLE   TIME. 

up?  I  mean,  not  when  it  began  to  do  so;  but  when 
its  distinctive  character  was  beyond  doubt,  attained. 
When  was  it  fully  developed  as  a  spiritual  and  eccle- 
siastical sovereignty?  Or,  in  other  words,  By  what 
act  were  the  saints  given  into  its  hands?  For,  from 
that,  it  is  to  continue  "  a  time,  and  times,  and  the 
dividing  of  time/' 

Of  course  history  must  guide  us  here.  From  it 
alone  can  our  answer  be  taken.  Thus  far  we  have 
often  been  called  on  to  admire  the  wonderful  accuracy 
with  which  it  has  supplied  its  comments  on  the  word 
of  God.  Recurring  to  it  again,  we  find,  that  the  most 
decided  act ;  and  about  which  a  great  unanimity  of 
sentiment  seems  to  exist;  took  place  about  A.  D.  606. 
It  was,  at  this  time,  that  Pope  Boniface  III.  was  de- 
clared Universal  Bishop — supreme  head  of  the  Church 
universal — by  the  emperor  Phocas.*  I  beg  you  to  ob- 
serve, that  it  is  not  the  temporal  power  of  the  Papacy ; 
after  which  we  are  inquiring.  It  is  the  full  develop- 
ment of  his  ecclesiastical  dominion.  This  was  attained 
about  the  time  and  by  the  act  aforesaid.  The  Papacy % 

*  In  his  recent  work  on  "The  Coming  and  Reign  of  Christ"  Mr. 
Lord  rejects  this  event;  as  one  which  does  not  offer  the  true  point 
of  the  beginning  of  the  twelve  hundred  and  sixty  days.  Exactly 
to  point  it  out  is,  I  suppose,  more  than  any  one  can  do.  And  yet 
the  difference  is  very  slight.  He  himself  believes  it  to  be  some- 
where between  A.  D.  597  and  626.  But  "its  most  probable  date," 
he  adds,  "was  A.  D.  602." 

Undoubtedly  the  real  epoch  lies  near  that  time.  And  while  I  am 
unable  to  surrender  my  belief  in  the  period  assigned  above ;  I  re- 
gret that  even  this  slight  difference  should  exist.  And  my  regret 
is  all  the  more  sincere ;  because,  in  truth,  Mr.  Lord  possesses  the 
elements  of  an  able,  clear,  and  discriminating  writer  on  prophecy, 
in  a  very  remarkable  degree. 


REASONS   FOR.  105 

stood  forth,  then,  in  the  distinctly  defined  outlines  of 
its  real  character. 

By  this  act  the  saints  were  given  into  his  hand.  In 
other  words,  the  Power  was  then  pointed  out  by 
name,  which  from  that  time  was  to  exercise  dominion 
over  them.  It  is  not  required,  by  the  text,  that  he 
should  then  begin  to  exercise  that  dominion.  His 
possession  of  it,  is  all  that  is  needed.  Surely  the 
exercise  of  power  is  something  quite  distinct  from  its 
possession.  And  when  the  text  speaks  of  the  saints, 
as  given  into  the  hands  of  the  kingdom  of  the  little 
horn;  we  satisfy  all  its  requirements  by  showing  the 
time  from  which  this  surrender  took  ploce.  A  man  is 
the  owner  of  an  estate,  not  from  the  time  he  enters 
on  its  possession ;  but  from  the  time  he  receives  the 
title-deeds.  And  so  we  may  appropriate  this  phrase, 
and  say,  that  the  title-deeds  of  this  power  over  the 
saints,  were  visibly  conferred  in  the  act  named.  And 
the  point  of  fact  is,  that  from  that  time  the  claim  of 
the  Sovereign  Pontiff  over  the  churches  has  never 
once  been  lowered  or  abandoned.  That  supreme  and 
absolute  authority  over  them,  of  right  belongs  to  him ; 
is  not  this  the  claim  alike  of  popes  and  cardinals, 
and  bishops  and  priests  and  people  ?  How  this  has 
been  enforced,  when  his  temporal  power  sufficed;  all 
the  world  knows.  The  history  is  written  everywhere 
in  blood.  And  to-day  the  Papal  claim  over  the 
churches,  is  no  whit  less  arrogant — his  power  to  decree, 
in  matters  of  conscience,  no  less  haughty  and  impera- 
tive— than  it  was  when  he  could  enforce  his  decrees, 
with  the  fire  and  the  rack  and  the  sword.  The  exer- 
cise or  enforcing  of  the  power,  is  one  thing.  The 


106  CONFIRMATION   OF. 

possession  of  it,  is  another,  and  quite  a  different  one. 
And  it  is  the  possession  of  it  which  the  text  requires. 
It  began  with  a  definite  act.  It  will  continue  a  pre- 
scribed time.  It  will  end  at  a  given  period. 

Other  dates  have  been  named  ;  but  this  seems  to 
come  nearest  to  the  demands  of  the  text.  It  is  forti- 
fied, too,  by  a  very  noticeable  incident.  In  1701,  in  a 
Discourse  on  the  Rise  and  Fall  of  Anti-Christ;  the 
Rev.  R.  Fleming  declared,  that,  .assuming  A.  D.  606 
as  the  time  of  the  rise  of  the  Papacy,  the  fifth  vial 
would  be  poured  out  upon  it  in  A.  D.  1848.  "But 
yet,"  he  adds,  "we  are  not  to  imagine  that  this  vial 
will  totally  destroy  the  Papacy;  though  it  will 
exceedingly  weaken  it." 

Now,  all  the  world  knows  what  took  place  at  that 
time.  What  tumultuous  risings  of  the  masses !  What 
pulling  down  of  thrones;  foul  with  the  corruptions  of 
ages!  What  storms — what  convulsions — in  the  poli- 
tical, world!  And  how  the  reigning  Pope,  Pius  IX., 
was  compelled  to  flee,  in  the  disguise  of  the  livery  of 
his  Bavarian  Minister!  All  this  is  history.  And 
does  it  not  offer  a  strong  proof  of  the  correctness  of 
the  period  named;  as  the  beginning  of  the  twelve 
hundred  and  sixty  days  ?  Admit  that  that  discourse 
abounds  in  errors.  It  would  be  strange  if  it  did  not. 
I  have  no  defence  to  make,  of  them.  But  this  assump- 
tion of  the  year  606 —  What  shall  we  say  of  it  ?  Is  it 
merely  a  coincidence  ?  Suppose  the  events  of  1848 
had  occurred  earlier,  or  later ;  or  had  not  occurred  at 
all?  How  would  you,  then,  have  regarded  Mr.  Flem- 
ing's announcement  ?  As  an  unqualified  mistake — 
would  you  not?  And,  is  it  fair;  is  it  reasonable — in 


END   OP   THE   1260   YEARS.  107 

the  absence  of  any  principle  leading  to  that  conclu- 
sion— to  treat  it  as  merely  a  coincidence — a  thing  of 
chance — now  ?  To  me  it  seems  much  more  than  that. 
And,  for  one,  I  see  not  how  to  reply  to  the  declara- 
tion, that  A.  D.  606  may  be  fairly  selected  as  the  be- 
ginning of  the  twelve  hundred  and  sixty  days. 

Well,  brethren,  starting  from  this  point :  "the  time 
and  times  and  dividing  of  time ;"  the  forty- two  months ; 
or  the  twelve  hundred  and  sixty  days :  will  come  to  an 
end  in  A.  D.  1866. 

I  beg  that  I  may  be  distinctly  understood.  I  do 
not  mean  that,  at  the  end  of  that  period — i.  e.,  in 
1866 — the  second  advent  of  our  Lord  will  take  place. 
It  will  not.  Another  period,  made  up  of  the  thirty 
and  forty-five  years  of  Dan.  xii.  11,  12,  is  then  to 
intervene.  In  this,  the  complete  restoration  of  the 
Jews ;  the  judgment  of  the  living ;  and  the  conversion 
of  the  nations ;  will  most  probably  take  place.  But 
what  I  do  mean  is,  that  if  the  period  named  is  the- true 
one,  the  twelve  hundred  and  sixty  days  will  come  to 
an  end  in  the  year  aforesaid.  The  kingdom  of  the 
little  horn  will  have  reached  its  assigned  limit.  "  The 
judgment  shall  sit"  upon  it ;  to  "consume  and  destroy 
it  to  the  end."  In  a  modified  form,  it  will  still  subsist. 
Christ  has  reserved  its  final  overthrow  for  Himself. 
But,  from  the  end  of  the  twelve  hundred  and  sixty  days, 
until  the  scroll  of  prophecy  shall  be  completely  unrolled, 
there  will  be  a  season  of  trials  and  tumults ;  of  wars  and 
persecutions ;  unheard  of  in  all  the  former  periods  of 
this  world's  blood-stained  history !  This  will  be  the 
hour  of  final  darkness;  before  the  glorious  rising  of 
the  Sun  of  Righteousness,  in  His  unclouded  splendour! 


108  TIMES   OF   FIERY  TRIAL. 

We  are  now  in  the  lull  of  the  elements,  before  the 
bursting  forth  of  the  storm.  0!  mistake  it  not  for 
the  dawn  of  that  peaceful  state,  which,  some  suppose, 
is  to  go  on,  widening  and  brightening,  into  the  Millen- 
nial day !  Never  was  a  greater  mistake.  Just  ahead 
of  us  are  times,  not  of  peace,  but  of  fiery  trial,  and 
abounding  iniquity.  Far  into  those  times,  the  terms 
of  our  natural  lives  may  lead  many  of  us.  And 
blessed  is  he  who  abideth  faithful  to  the  end ! 

Three  times,  is  the  circle  of  the  history  of  the 
Church  and  of  the  world  traced  in  the  book  of  God. 
By  three  different  paths,  it  leads  us  on  to  the  same 
end.  "Seals  are  opened;  trumpets  are  sounded; 
vials  of  wrath  are  poured  out.  War,  famine,  pesti- 
lence, persecutions  of  the  saints;  earthquakes;  judg- 
ments upon  natural  objects;  judgments  upon  com- 
merce; and  judgments  on  all  the  sources  of  moral 
influence  by  which  men  are  affected."  These  are 
some  of  its  statements  as  to  the  character  of  the  times, 
preceding  the  coming  forth  of  the  King  of  kings  and 
Lord  of  lords.  And  of  Him  it  is  written,  that,  "out 
of  his  mouth  goeth  a  sharp  sword,  that  with  it,  He 
should  smite  the  nations.  And  He  shall  rule  them 
with  a  rod  of  iron :  and  He  treadeth  the  wine-press  of 
the  fierceness  and  wrath  of  Almighty  God."  Rev. 
xix.  15.  Thus,  up  to  the  very  time  of  his  coming,  the 
record  calls  for  trials,  and  tribulations,  and  distress; 
instead  of  that  season  of  peace  and  prosperity  and 
love,  which  some  imagine  is  about  to  be  inaugurated 
on  the  earth. 

And  thus,  this  portion  of  our  theme  is  disposed  of. 
How  powerfully  does  it  bring  home  the  words,  "  The 


PRACTICAL  LESSONS.  109 

time  is  short!"  "Short"  not  only  in  comparison  with 
the  eternity  to  which  it  leads  us.  It  is  always  so. 
But  "short"  in  itself;  absolutely  short.  The  things, 
that  are  written,  are  hastening  to  an  end.  The  sands 
of  "the  times  of  the  Gentiles"  are  well  nigh  run  out. 
On  the  chart  of  prophecy,  we  may  see  all  its  lines, 
tending  directly  to  one  point;  i.  e.,  the  nearness  of 
the  close  of  this  dispensation. 

Some  of  you  may  say,  I  do  not  like  to  hear  this 
question  discussed.  Suppose  you  do  not  ?  Does  that 
affect  its  truth?  Does  that  steal  away  its  power? 
Does  that  change  the  relation  in  which  you  stand  to 
it  ?  Does  that  arrest  the  progress  of  the  times,  which 
herald  the  second  coming  of  Christ  ? 

You  do  not  like  the  subject?  And  must  it  there- 
fore be  suppressed.  Must  the  minister  of  Christ 
speak  only  those  truths  which  the  people  like  to  hear  ? 
Must  he  shut  his  lips  and  stand  mute  at  his  post; 
until  popular  sentiment  gives  him  leave  to  speak? 
Never  ! 

There  is  a  previous  question  for  him  to  answer.  Is 
it  a  truth,  plainly  and  clearly  taught  in  the  word  of 
G-od  ?  If  so,  he  must,  on  his  allegiance,  proclaim  it. 
It  is  at  his  peril  to  withhold  it.  If  any  man  relish  it 
not;  to  him  I  say,  Go,  tell  your  complaints  to  Him 
who  revealed  it.  It  is  a  question  between  God  and 
your  own  soul.  You  must  answer  it  to  Him. 

Meanwhile,  brethren,  there  is  no  truth,  whose  prac- 
tical bearings  are  so  various  and  direct,  as  those  which 
flow  from  this.  In  the  earliest  records  of  the  word  of 
God  it  meets  us.  Was  "Enoch,  the  seventh  from 
Adam,"  to  be  prepared  for  his  translation  ?  God 

10 


110  SHORTNESS   OP   THE   TIME. 

revealed  to  him  the  glorious  truth,  "  Behold,  the  Lord 
cometh,  with  ten  thousands  of  His  saints;  to  execute 
judgment  upon  all,"  etc.  Jude,  14.  We  might  have 
thought,  it  was  a  truth  of  small  importance  for  him 
to  know.  But,  when  God  would  fit  His  servant  to  he 
"translated,  that  he  should  not  see  death;"  it  was  hy 
filling  his  soul  with  the  elevating  and  purifying  hopes 
that  cluster  round  the  "glorious  appearing  of  our 
Saviour  Jesus  Christ."  This  single  fact,  I  suhmit  to 
you,  speaks  volumes  in  hehalf  of  the  influence  of  this 
truth.  And,  in  every  age  of  the  Church,  it  has  heen  a 
motive  of  mighty  power  in  developing  the  strength 
and  efficiency  of  Christian  character.  It  meets  us  at 
every  turn.  It  enforces  every  duty.  It  gives  urgency 
to  every  appeal.  It  sustains  under  every  trial.  It 
blesses  every  lot. 

"  The  time  is  short!1'  Why,  then,  how  holy  we 
should  be !  Every  day  and  every  hour  we  are  setting 
on  ourselves  an  impress  for  eterity.  0 !  let  that 
impress  be  one  which  shall  fit  us  for  a  higher  place  in 
the  everlasting  kingdom. 

"The  time  is  short!"  How  active  we  should  be! 
Every  passing  moment  pleads  with  winning  eloquence, 
"Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy 
might." 

"  The  time  is  short!"  How  cheerful  we  should  be ! 
The  period  of  our  wanderings  will  soon  be  over.  We 
shall  soon  gain  our  Father's  house:  soon  enter,  to  go 
out  no  more.  In  the  light  of  this  truth,  what  trouble 
can  greatly  distress ?  What  burden  greatly  weary? 

"The  time  is  short!"  Why,  then,  how  our  light 
should  shine  !  How  clearly  should  men  trace  in  us 


CONCLUSION.  Ill 

the  proofs  of  what  the  grace  of  God  can  accomplish ! 
It  is  a  mighty  work  we  have  to  do.  Everlasting  issues 
hang  upon  it.  There  are  lofty  heights  to  which  we  may 
attain  in  the  kingdom  of  Heaven.  There  is  a  crown  of 
fadeless  glory  which  we  may  wear.  Let  others  tread 
those  heights  with  us.  Let  that  crown  be  bright  with 
the  jewelry  of  souls,  whom  we  have  been  the  means  of 
turning  to  righteousness. 

Not  at  our  Saviour's  feet  would  we  lay  down. 
Talents  that  yield  us  no  stars  for  our  crown. 
He  gave  His  life ;  that  we,  sinners,  might  live: 
What  can  life  yield  us  that  we  would  not  give  ? 
Take  us,  dear  Saviour ;  we  are  not  our  own; 
Help  us  to  live  for  Thy  glory  alone. 
Thine  we  are  now  ;  and  for  ever  would  be ; — 
Help  us,  0  help  us,  to  labour  for  Thee ! 

"  The  time  is  short!19  How  like  a  trumpet-call  this 
truth  speaks  to  us  to-day !  Are  we  ready  ?  Our 
lamps — are  they  trimmed  and  burning  ?  Some — our 
Lord  himself  forewarns  us — will  be  found  to  have 
gone  out.  Let  us  be  very  sure  that  ours  are  not  of 
that  number.  Many  will  deride.  The  unbelieving 
cry  will  be  heard,  "  Where  is  the  promise  of  His  com- 
ing?"  Men  will  put  away  this  truth  from  them. 
They  will  say,  "  Peace  and  safety" — forgetting  that 
it  is  written:  "  Then,  sudden  destruction  shall  come 
upon  them,  as  travail  upon  a  woman  with  child :  and 
they  shall  not  escape!" 


LECTURE  VII. 


BUT  the  judgment  shall  sit,  and  they  shall  take  away  his  dominion, 
to  consume  and  to  destroy  it  unto  the  end." — DAN.  vii.  26. 

THE  theme,  which  these  words  bring  before  us,  is  the 
judgment  of  the  little  horn.  And  that  we  may  have 
the  subject  distinctly  before  us,  it  is  important  for  us 
to  remember  that  it  was  to  continue,  as  a  persecuting 
power,  twelve  hundred  and  sixty  years;  i.  e.  for  that 
period  the  saints  were  to  be  given  into  its  hands.  At 
the  end  of  these  twelve  hundred  and  sixty  years,  the 
judgment  is  to  sit  upon  it,  "to  consume  and  destroy  it 
unto  the  end." 

But  this  judgment  is  not  its  final  destruction.  We 
must,  distinctly,  remember  this.  It  is  a  period  of 
wasting  away,  before  its  final  overthrow.  After  this 
wasting,  and  before  this  overthrow,  it  is  to  arise  again, 
in  a  form  worse  than  any  it  has  yet  assumed.  It  is  to 
arise  "out  of  the  bottomless  pit:"  i.  e.,  it  shall  come 
forth,  after  its  temporary  overthrow,  armed  with  all 
the  power  and  malice  which  Satan  can  devise  and 
bestow.  It  shall  again  breathe  forth  slaughter  against 
the  saints  of  the  Most  High;  more  terrible  than  any 
it  has  yet  occasioned.  And  men  shall  wonder  at  it ; 
i.  e.,  those  "  whose  names  were  not  written  in  the  book 


LAST  FORM  OF  THE  BEAST.  113 

of  life."  Rev.  xvii.  8.  It  will  be  to  them  a  marvel. 
They  had  not  received  the  testimony  of  the  word  of 
God  concerning  it.  They  had  witnessed  its  wasting 
and  its  overthrow.  They  had  supposed  that  this  was 
perfect  and  entire.  They  were  not,  therefore,  prepared 
to  see  it  come  forth  again ;  with  increased  powers  of 
destruction.  And  so,  they  "shall  wonder"  when  they 
behold  it.  And  well  they  might.  They  have  no  prin- 
ciples on  which  to  account  for  it.  The  progress  of 
liberal  ideas,  they  had  thought,  broke  its  sceptre ;  and 
pulled  down  its  throne ;  and  dug  its  grave.  They  had 
not  counted  the  part  which  the  word  of  Grod  assigned 
it.  And  so,  when  it  re-appears,  in  its  eighth  form, 
under  the  sway  of  a  single  king  or  imperial  chief: 
"full  of  names  of  blasphemy" — i.  e.,  preeminently 
wicked  in  its  claims  and  acts ;  "scarlet-coloured" — i.  e., 
steeped  and  dyed  in  blood :  men  shall  wonder  at  it 
with  great  wonder.  In  the  midst  of  the  persecution 
and  bloodshed,  which  it  will  then  occasion,  its  destruc- 
tion will  be  complete.  The  Stone  out  of  the  moun- 
tain will  smite  the  image;  in  connection  with  which 
it  willbe  working.  Christ  will  appear.  For  His  own 
hand  the  stroke  of  judgment  is  reserved.  The  power 
that  had  assumed  to  sit  in  His  place;  and  worn  His 
loftiest  titles ;  and  blasphemed  His  name ;  and  perse- 
cuted His  saints ;  is  fitly  reserved  for  the  destruction 
which  He,  alone,  can  visit  upon  it. 

Of  this,  the  proof  is  plain.  Of  this  power — this 
Man  of  Sin — it  is  expressly  written:  "Whom  the 
Lord  shall  consume  with  the  Spirit  of  His  mouth; 
and  shall  destroy  with,  the  brightness  of  His  coming ;" 
i.  e.,  with  the  epiphany,  or  manifestation  of  His  pre- 
10* 


114  NAME,   BABYLON, 

sence.  2  Thess.  ii.  8.  And  so,  in  Rev.  xix.,  we  read, 
that,  when  He  whose  name  is  the  "Word  of  God," 
"King  of  kings  and  Lord  of  lords,"  and  in  whose 
train  all  the  armies  which  are  in  Heaven  sweep  by ; 
when  He  goeth  forth,  it  is  for  the  destruction  of  "the 
the  beast  and  the  kings  of  the  earth,  and  their  armies, 
gathered  together  to  make  war,  against  Him."  (Verse 
19.)  And  so,  in  the  vision,  now  before  us.  The  beast 
will  not  be  slain  and  its  body  given  to  the  devouring 
flame;  until  the  Ancient  of  Days  shall  come;  and 
execute  the  predicted  judgment  upon  it.  Dan.  vii. 
9-11. 

What,  then,  are  we  to  understand  by  the  judgment 
spoken  of  in  the  text  ? 

Did  you  ever  reflect  on  the  name,  given  by  St. 
John,  to  the  Papal  supremacy?  It  is:  "Mystery; 
Babylon  the  Great,  the  Mother  of  Harlots,  and  Abo- 
minations of  the  Earth."  Rev.  xvii.  5.  Why,  now, 
was  this  name  given?  Why  it  was  to  be  termed 
"Mystery"  is  plain  enough.  But,  why  Babylon? 
Clearly,  because  of  the  analogies,  or  strong  points 
of  resemblance  between  them.  Babylon  was  an  idola- 
trous nation.  And  so  is  this.  Was  there  ever  de- 
vised a  system  of  idolatry,  so  subtle  and  so  cunning? 
From  the  first,  when  the  Pantheon,  the  temple  of 
all  the  gods  of  Pagan  Rome,  was  converted  into  a 
Christian  church;  and  the  statues  of  Jupiter  and 
Venus  baptized  as  Peter  and  the  Virgin  Mary;  from 
this  point  all  through  its  history,  it  'has  been,  and  is, 
to-day,  a  system  of  idolatrous  worship.* 

*  It  may  not,  perhaps,  be  generally  known,  how  strong  are  the 
points  of  resemblance  between  the  ceremonials  of  the  Romish 


WHY  GIVEN. 

Babylon  was  distinguished  for  its  wea 
and  splendour.     And  beyond  all  other  governments, 
the  Papacy  has  been  "  abundant  in  treasure." 

Babylon  was  a  persecuting  power.  And  the  spirit- 
ual Babylon  has  been  "  drunk  with  the  blood  of  the 
saints."  "By  the  rivers  of  Babylon"  the  captive 
people  of  God  "sat  down  and  wept."  And,  for  long 
ages  the  Church  of  God  has  been  a  captive  to  the 
power  of  her  spiritual  ante-type. 

A  definite  period  was  assigned  to  ancient  Babylon; 
and  the  precise  time  and  mode  of  its  overthrow  pointed 
out.  And  so,  through  a  fore-appointed  period,  the 
spiritual  Babylon  is  to  exist ;  and  to  come  to  its  end 
in  its  fore-appointed  way. 

Because  of  the  blood,  which  it  delighted  to  shed, 
Babylon  of  old  was  to  be  visited  with  wasting  and 
destruction.  And  so  of  spiritual  Babylon,  it  is  writ- 
ten, that  she  "came  in  remembrance  before  God,  to 
give  unto  her  the  cup  of  the  wine  of  the  fierceness  of 
His  wrath."  Rev.  xvi.  19.  Retribution  shall  over- 
Church  and  those  of  the  Buddhist  forms  of  worship.  A  traveller 
in  Japan  writes  home  as  follows: — "Two  well-built  Buddhist  tem- 
ples were  prominent  in  the  town.  Some  of  our  party,  visiting 
these,  came  back  saying  they  seemed  to  have  been  in  a  Roman 
Catholic  church ;  the  dress  of  the  priests,  the  images,  the  altar  and 
the  services,  were  so  much  alike!  They  thought  the  priest  in- 
tended to  pray  for  them,  and  bestow  his  blessing.  The  resem- 
blance has  often  struck  me;  and  it  seems  inevitable,  that  one  ritual 
was  copied  from  the  other.  The  Roman  Catholics  themselves, 
when  they  were  here,  saw  and  confessed  the  resemblance.  They 
escaped  the  unpleasant  imputation  of  having  borrowed  their  cere- 
monial from  the  Pagans;  or,  at  least,  attempted  to  do  it,  by 
charging  the  devil  with  having  stolen  the  Roman  Catholic  ritual, 
and  translated  it  into  Japanese." — Calendar. 


116  REASONS   OF   THE   NAME. 

take  her.     According  as  she  hath  done;  it  shall  be 
done  unto  her. 

To  denote  how  utter  and  irretrievable  was  to  be  the 
ruin  that  should  overtake  Babylon,  the  prophet  was 
commanded  as  follows:  "And  it  shall  come  to  pass, 
when  thou  hast  made  an  end  of  reading  this  book, 
that  thou  shalt  bind  a  stone  to  it,  and  cast  it  into  the 
midst  of  Euphrates :  and  thou  shalt  say,  Thus  shall 
Babylon  sink,  and  shall  not  rise  from  the  evil  that  I 
will  bring  upon  her/'  Jer.  li.  63-4.  And  the  fore- 
shadowed doom  of  mystical  Babylon  is:  "And  a 
mighty  angel  took  up  a  great  mill-stone,  and  cast  it 
into  the  sea,  saying,  Thus,  with  violence,  shall  that 
great  city,  Babylon,  be  thrown  down,  and  shall  be 
found  no  more  at  all.11  Rev.  xviii.  21.  And  thus,  we 
might  run  out  the  parallel;  and  find,  in  doing  so,  an 
an  answer  to  the  question  concerning  the  judgment 
spoken  of  in  the  text. 

When  the  prescribed  period  of  Babylon's  suprem- 
acy was  filled;  it  did  not  at  once  come  to  an  end.  It 
was  captured  by  Cyrus ;  as  foretold.  But,  as  a  tribu- 
tary power,  it  still  existed.  Change  after  change 
swept  over  it.  The  sinews  of  its  strength  were  cut. 
Wasting  and  desolation  brooded  over  it;  until  the 
wild  beast  of  the  forest  howled  in  its  pleasant  places, 
and  the  consuming  curse  destroyed  it  from  the  face  of 
the  earth. 

When  Cyrus  took  the  city,  it  was  not  by  force  of 
arms.     He  did  not  batter  down  its  mighty  walls;  nor 
break  through  its  gates  of  brass.    He  tried  this.    But 
for  three  years  he  was  powerless  before  it.     He  could  ' 
make  no  impression  upon  it.     They  laughed  him  to 


MODE   OF  ITS   CAPTURE.  117 

scorn.  The  man  and  the  object  of  his  power  were 
face  to  face.  God  in  His  providence  had  brought 
them  together.  But  he  was  seeking,  in  a  way  not 
appointed,  to  conquer  it.  The  "sure  word  of  pro- 
phecy "  withstood  him.  In  the  path  pointed  out  he 
must  tread.  He  knew  nothing  of  it.  But  when  force 
availed  not;  another  plan  was  suggested.  The  river 
Euphrates  ran  through  the  city.  If  he  could  turn 
the  stream  into  another  channel;  he  might  enter 
through  its  bed.  He  did  so.  And,  doing  so,  the  city 
became  an  easy  prey.  It  fell,  without  a  struggle,  into 
his  hands.  And  so,  when  history  tells  the  tale ;  the 
fact  comes  out,  that  a  heathen  conqueror,  ignorant  of 
the  prediction,  took  the  city  in  the  precise  way  that 
the  prophet  had  pointed  out;  i.  e.,  by  turning  aside 
and  drying  the  Euphrates ! 

We  may  look,  then,  for  something  of  a  similar  kind 
in  the  judgment  on  the  spiritual  Babylon.  And,  so 
the  mission  of  the  angel  of  the  sixth  vial,  is,  to  pour 
it  out  "on  the  great  river  Euphrates:  and  the  water 
thereof  was  dried  up."  Rev.  xvi.  12. 

But  what  does  this  mean  ?  How  are  we  to  interpret 
this  symbol?  Beyond  doubt,  the  allusion  is  to  the 
facts  attending  the  taking  of  the  literal  Babylon. 
Something,  which  corresponds  to  those  facts,  shall 
take  place  in  the  judgment  of  the  symbolic  Babylon. 
As  Babylon  of  old  represents  the  kingdom  of  the 
little  horn,  or  the  Papal  Supremacy;  so  there  must 
be  something  which  sustains  to  it  the  same  relation 
which  the  literal  river  did  to  the  literal  city.  And 
this  is  to  be  dried  up,  as  was  that  river;  during  the 
judgment  of  the  sixth  vial.  What,  then,  is  this? 


118  GENERAL   LAW 

And  now,  in  order  to  answer  this  question,  I  must 
ask  you  to  accompany  me  in  what,  perhaps,  you  may 
deem  a  digression;  but  what  is,  indeed,  only  to  pre- 
pare the  way  for  the  answer  desired. 

We  are  to  bear  in  mind  that  we  are  living  under 
the  seventh  vial.  Rev.  xvi.  17.  Of  this,  I  suppose, 
the  proof  is  very  exact  and  full.  But,  notwithstand- 
ing this,  the  sixth  is  still  being  poured  out.  And  this 
is  no  strange  thing. 

The  mode  of  God's  procedure  in  the  natural  world, 
is  strikingly  similar  to  that  in  the  spiritual.  When 
the  seasons  follow  each  other;  how  do  they  do  it? 
Not  suddenly,  and  in  all  their  power.  They  send 
their  influence  into  each  other.  One  approaches,  as 
the  other  departs — gradually.  So  summer  follows 
spring ;  and  autumn  succeeds  to  summer ;  and  winter, 
hand  in  hand  with  autumn,  comes  on  the  stage. 

So  it  is  in  the  spiritual  world.  One  dispensation  is 
always  introduced  before  the  preceding  one  disap- 
pears. Judaism  did  not  cease  when  Christ  came;  nor 
yet  when  he  was  crucified;  nor  yet  when  the  Spirit 
was  poured  out.  For  a  time,  the  old  and  new  dispen- 
sation— Judaism  and  Christianity — existed  together. 
And  so  with  the  series  of  judgments,  symbolized  by 
the  seven  seals,  and  seven  trumpets,  and  seven  vials. 
They  have  been,  and  they  will  be,  fulfilled;  even  as 
latitudes  are  distributed  on  the  earth's  surface.  On 
the  map,  we  represent  where  one  degree  ends  and 
another  begins.  But,  on  the  earth's  surface,  we  find 
no  corresponding  lines.  North  and  south  are  not  so 
divided,  as  that,  when  you  pass  from  the  one  to  the 
other,  you  at  once  feel  the  difference.  They  mingle. 


OP   GODJS   KINGDOM.  119 

The  influence  of  the  one  enters  into  and  pervades  the 
other.  Each  receives — each  imparts,  something.  You 
pass  not  from  the  one  to  the  other  at  a  bound.  It  is 
a  thing  of  progress  and  degrees.  At  its  beginning, 
each  is  affected  by  that  which  went  before  it;  and 
sends  its  influence  into  that  which  follows  it.  And  so, 
though  we  are  living  under  the  seventh  vial,  we  are, 
also,  receiving  the  influence  of  the  sixth;  even  as  the 
kingdom  of  the  little  horn  will  exist  for  a  space,  after 
the  twelve  hundred  and  sixty  years  are  ended. 

The  sixth  vial,  then,  was  to  be  poured  out  on  "the 
great  river  Euphrates"  which  was  to  be  dried  up. 
Now,  what  does  this  mean?  The  literal  Babylon  was 
taken,  by  the  turning  aside — i.  e.,  the  drying  up — of 
the  literal  river.  But  what  does  this  symbolize,  con- 
cerning the  spiritual  Babylon?  What  means  "the 
great  river  Euphrates,"  when  it  is  spoken  of?  There 
must  be  no  doubt,  as  to  the  answer.  We  cannot  take 
a  single  step  in  this  argument,  without  the  express 
warrant  of  the  book  of  God.  And  that  warrant  is 
just  at  hand. 

"And  the  waters  which  thou  sawest,  where  the 
whore  sitteth,  are  peoples  and  multitudes  and  nations 
and  tongues."  Rev.  xvii.  15.  Now,  nothing  could  be 
more  express  than  this.  And,  as  the  river  Euphrates 
was  the  source  of  the  wealth  and  power  of  the  literal 
Babylon;  so  is  the  symbolic  river — i.  e.,  multitudes 
of  people — to  the  mystical  Babylon.  As  the  one  bore 
upon  its  bosom,  in  many  forms,  the  wealth  of  the 
nations  to  the  great  Mistress  of  the  World;  so  has 
the  other  poured  the  treasures  of  the  nations  into  the 
lap  of  the  "  Mother  of  harlots."  And,  as  the  turning 


120  THE   MYSTIC   EUPHRATES; 

aside  or  drying  up,  of  this  stream,  was  the  means  by 
which  Babylon  was  taken;  so  the  drying  up  of  the 
symbolic  river — i.  e.,  the  turning  aside  of  peoples  and 
nations  from  their  allegiance  to  the  Church  of  Rome — 
shall  be  a  part  of  the  judgment  of  which  the  text 
speaks.  The  one  made  the  literal,  and  the  other  will 
make  the  spiritual,  Babylon ;  a  captive  and  tributary 
power. 

What  facts,  now,  correspond  with  this  ?  Of  course, 
the  broad  and  well-established  one,  of  the  turning 
aside  of  vast  masses  of  people,  in  different  nations, 
from  their  allegiance  to  the  Church  of  Rome.  This  is 
the  beginning  of  the  drying  up  of  the  mystic  Eu- 
phrates. You  may  see  it  on  the  Continent,  wherever 
you  turn.  In  Italy,  in  Spain,  in  Portugal,  in  Austria, 
in  Sardinia,  in  France,  in  Ireland,  in  Germany;  in 
short,  in  any  country  of  the  ten  kingdoms,  you  meet 
with  abundant  evidences  of  it.  Clearly  and  unmis- 
takably, you  may  look  on  the  turning  aside,  from  the 
spiritual  Babylon,  of  the  waters  of  the  great  river, 
from  which  her  wealth  and  power  were  derived !  Why, 
in  the  last  twenty  years,  there  have  been  more  than 
forty  thousand  conversions  from  that  church  in  West 
Ireland,  alone.  I  am  speaking  of  open  separations 
from  it.  And  an  authority,  which  is  indisputable, 
states,  that  here,  that  number  of  people  have  sepa- 
rated themselves  from  the  communion  of  that  church. 
Out  of  thirty-six  millions  of  souls  in  France,  not 
more  than  two  millions  attend  confession.  Within 
the  last  fifty  years,  Paris  has  doubled  its  popula- 
tion. It  had  then,  five  thousand  priests.  Now, 
with  twice  that  number  of  inhabitants,  it  has  only 


DRYING  UP  OP.  121 

eight  hundred!*  It  is  true,  of  course,  that  large 
numbers,  both  of  priests  and  people,  are  trans- 
ferred to  our  own  land.  But  then,  it  is  also  true, 
that  their  places  are  not  filled  at  home.  The  de- 
crease is  still,  as  these  figures  show.  While  of 
those  who  come  to  our  own  land,  nearly  all  in  the 
second  generation,  become  Protestants.  The  convents 
and  nunneries  in  Spain  are  now  suppressed;  while, 
within  the  same  period,  they  numbered  fifty-three 
thousand  nuns.  In  Tuscany,  ten  years  ago,  there 
were  eight  thousand  nuns.  Now,  there  is  not  more 
than  one-fourth  of  that  number.  In  short,  go  to  any 
nation  or  capital,  among  the  ten  kingdoms,  and  you 
will  find  evidences  of  the  same  process,  plainly  before 
you.  The  renunciation  may  not,  always,  be  open. 
But  the  churches  are  deserted.  Their  services  are 
derided.  The  confessional  is,  comparatively,  empty; 
and  the  influence  of  the  priests  is  rapidly  dwindling 
away.f  And  this  will  continue,  until  this  vial  is  fully 
poured  out,  and  the  symbolic  Euphrates  dried  up; 
i.  e.,  until  the  people  of  the  Church  of  Rome  are 
turned  from  her,  and  the  sources  of  her  wealth  and 
her  power  taken  away. 

But   this  is  not  all.     The  nations — i.  e.,  the  ten 

*  These  statements  are  made  on  the  authority  of  Rev.  Mr.  Allies, 
a  pervert  to  Rome,  from  the  Church  of  England. 

f  What  this  is,  in  Rome,  the  following  incident  may  show. 
"  We  are  glad  to  see  you  here,  General,"  said  one  of  the  Cardinals, 
to  an  officer  in  command  of  the  French  troops.  "For,  if  you  were 
to  go  to-day,  we  must  be  off  to-morrow." 

"  Pardon  me,"  said  the  Frenchman.  "  But,  if  you  will  take  my 
advice,  you  will  take  care  to  go  the  day  before  us."— "News  of  the 
Churches,"  Jan.  1859. 

11 


122  DESOLATION   OF   THE   PAPACY. 

kingdoms — shall  turn  against  the  power  they  have  so 
long  sustained.  St.  John  represents  it  as  a  woman — 
i.  e.,  an  ecclesiastical  power — riding  on  the  ten-horned 
beast.  In  other  words,  ruling,  and  governing,  and 
directing  the  kingdoms.  But  they  "shall  hate  her,  and 
make  her  desolate;"  i.  e.,  strip  her  of  her  appliances 
of  wealth  and  power.  They  shall  "eat  her  flesh;"  i.  e., 
consume  her  substance.  Her  convents  shall  be  sup- 
pressed. Her  monasteries  destroyed.  Her  goods, 
confiscated.  Her  possessions  torn  from  her.  Her 
churches  shall  be  made  bare ;  and  all  the  sources  of 
her  wealth,  consumed.  They  shall  "burn  her  with 
fire;"  i.  e.,  destroy  every  mark  of  her  power;  and 
every  token  of  her  existence.  The  Papacy  will  perish 
by  some  great  convulsion  in  the  political  world;  at  the 
end  of  the  twelve  hundred  and  sixty  years.  But  that 
— let  me  repeat — will  not  be  its  final  destruction.  It 
will  come  forth  from  the  abyss,  in  a  modified  form  of 
life.  Ten  subordinate  chiefs — probably  elective — 
will  take  their  place.  These  will  give  their  strength 
to  one  kingly  or  imperial  head ;  by  whom  the  power 
of  the  beast  is  to  be  wielded.  This  is  the  eighth  form 
under  which  its  kingly  authority  will  have  been  exer- 
cised. And  in  this  form,  "  these" — i.  e.,  this  one  chief, 
and  his  ten  subordinates — "shall  make  war  with  the 
Lamb;  and  the  Lamb  shall  overcome  them." 

This  is  spoken  of  the  kingdoms  and  nations  in  the 
territory  of  the  ten-horned  beast.  There  is  not  one 
of  them,  that  shall  not  be  overthrown.  Not  one, 
that  does  not  stand  sealed  and  certified  to  destruction : 
i.  e.,  to  destruction  as  a  nation.  We  must,  therefore, 
look  for  great  commotions  while  this  judgment  is  going 


JUDGMENTS.  123 

on.  And  so  it  will  be.  The  entire  frame-work  of 
society  shall  be  shaken  to  pieces.  And  that  you  may 
realize  the  tremendous  sweep  of  these  disasters  ;  read 
Jeremiah,  xxv.  15-34.  In  order  to  prefigure  the  judg- 
ments that  were  to  come  upon  the  earth,  the  prophet  was 
commanded  to  take  a  wine-cup,  and  make  the  nations 
drink.  They  were  all  to  drink.  And,  after  naming 
them,  he  sums  them  all  up  in  these  words :  "  And  all 
the  kings  of  the  earth,  far  and  near,  one  with  another, 
and  all  the  kingdoms  of  the  world,  which  are  upon  the 
face  of  the  earth ;  and  the  king  of  Sheshach  shall 
drink  after  them. 

"Therefore,  thou  shalt  say  unto  them,  Thus  saith 
the  Lord  of  Hosts,  the  God  of  Israel;  Drink  ye  and 
be  drunken,  and  spue,  and  fall,  and  rise  no  more, 
because  of  the  sword  which  I  will  send  among  you. 

"And  it  shall  be,  if  they  refuse  to  take  the  cup  at 
thine  hand  to  drink,  then  shalt  thou  say  unto  them, 
Thus  saith  the  Lord  of   Hosts:    Ye  shall  certainly 
drink.  .....     For  I  will  call  for  a  sword  upon 

all  the  inhabitants  of  the  earth,  saith  the  Lord  of 
Hosts." 

Now,  this  state  of  things,  in  which  the  nations  shall 
experience  desolating  judgments,  is  to  go  on,  deepen- 
ing until  the  end.  "Nation  shall  rise  against  nation." 
There  shall  be  on  the  earth — i.  e.,  on  all  the  earth — 
"distress  of  nations;  with  perplexity."  Wars,  and 
rumours  of  wars,  shall  prevail.  "Every  sceptre  shall 
break,  in  the  hand  of  him  who  holds  it.  Every  crown 
shall  tumble  from  the  brow  of  him  who  wears  it.  The 
mightiest  armies  shall  be  utterly  routed;  and  the 
greatest  navies  brought  to  nought.  Worlds  shall  not 


124  JUDGMENTS,  PROGRESS  OF. 

rush  on  each  other,  and  be  no  more;  but  thrones  and 
magistracies  will.  Matter  will  not  wreck  and  vanish ; 
but  all  political  combinations  will.  The  great  orbs  of 
immensity  shall  not  be  annihilated.  But  all  whom 
those  orbs  symbolize,  will;  for  God  will  "break  in 
pieces,  and  consume  all  these  kingdoms."  (The  Last 
Times,  p.  170.) 

And  what  is  this,  but  the  fulfilment  of  the  declara- 
tion, "I will  overturn,  overturn,  overturn"?  And  this 
overturning  will  not  only  affect  governments.  It  will 
reach  out  to,  and  destroy  all  combinations.  Every 
institution  on  earth,  will  totter.  Every  organization, 
which  man  has  made,  will  fall.  Impatience  of  re- 
straint will  brook  no  controul.  Principles,  the  most 
worthy,  will  be  scouted.  Restraints,  the  most  salu- 
tary, will  be  cast  off.  A  maddened  desire  for  reform, 
will  reign  everywhere.  And,  amidst  the  crash  of 
falling  thrones;  and  the  outbreaks  of  political  com- 
motions ;  and  the  overturning  of  kingdoms ;  and  the 
sundering  of  every  tie,  that  should  hold  all  bodies  of 
men,  in  their  proper  orbit ;  the  judgment  of  the  king- 
dom of  the  little  horn,  will  go  on  to  the  end. 

And  while  all  this  is  progressing,  men  will  not  yet 
understand.  They  will  not  read  these  things  aright. 
The  most  careless  will  be  arrested  by  them.  Men  of 
thought  will  tremble  at  the  convulsions  going  on 
around  them.  The  political,  and  moral,  and  religious 
world,  will  be  shaken  by  the  powers,  that  are  at  work 
within  them;  as  the  ground  is  by  the  earthquake. 
uYet  once,  it  is  a  little  while,  and  I  will  shake  the 
heavens,  and  the  earth,  and  the  sea,  and  the  dry 
land."  Hag.  ii.  6.  That  is  to  say,  all  ecclesiastical 


FALSELY   EXPLAINED.  125 

organizations;  all  civil  governments;  and  all  nations 
or  masses  of  people,  shall  share  in  the  convulsions  of 
the  latter  times.  Combinations,  of  the  most  gigantic 
form,  will  be  made,  to  carry  out  the  schemes  of  the 
ambitious  and  unprincipled  men  in  power.  But  the 
mass  of  men  will  not  understand.  They  will  call  it, 
the  progress  of  liberal  ideas;  the  uprising  of  the  down- 
trodden masses;  the  heralds  of  glorious  reform.  And 
the  Church  must  be  reformed.  And  the  State  must 
be  reformed.  And  everything  must  be  reformed,  to 
suit  the  enlarged  ideas  of  an  age,  set  free  from  the 
childish  restraints  of  superstition  and  priestly  bondage. 
Thus  men  will  reason.  A  thousand  causes  will  be 
assigned.  But  they  will  not  hit  the  true  one.  A 
thousand  sources  of  information  will  be  explored.  But 
the  book  of  God  will  be  passed  by,  in  silent  contempt. 
Men  will  not  dream  of  finding  in  it,  the  true  causes  of 
"  those  things  that  are  coming  on  the  earth."  And 
men  will  reason  about  them.  And  philosophers  explain 
them.  And  legislators  tell  us,  that  the  world  has  been 
governed  too  much.  And  none,  but  a  faithful  few, 
will  be  awake  to  the  real  state  of  the  case.  And  their 
brethren  in  the  Church  will  deride  them ;  and  pity 
them  for  their  strange  infatuation.  "As  a  snare,  shall 
it  come  on  all  them,  that  dwell  on  the  face  of  the 
whole  earth."  As  the  bird  is  moving  confidently  and 
carelessly  around ;  it  thinks  not  of  the  snare  spread 
for  its  feet.  It  sees  it,  indeed.  But  it  takes  it  not 
for  what  it  is;  until,  suddenly,  it  closes  on  the  cap- 
tive. So  it  will  be,  in  the  end.  Men  will  live  on,  in 
the  midst  of  these  things.  But  they  will  mistake  their 
real  character.  Every  mark  will  be  misunderstood. 

11* 


126  WARNINGS  AND   SIGNS,   NEGLECTED. 

Every  warning,  neglected.  Every  sign,  misinter- 
preted. They  will  deceive  themselves  through  it  all. 
The  judgment  will  go  on.  The  last  great  combination 
will  be  made,  under  the  false  Prophet  and  the  Beast 
out  of  the  bottomless  pit ;  i.  e.,  in  its  revived  state,  or 
eighth  head,  after  the  wasting  of  which  we  have  been 
speaking.  And  the  terrific  scenes  so  plainly  described 
in  the  word  of  God,  will  be  acted  out.  And  still,  men 
will  not  believe.  And  business  and  pleasure,  and  vice 
and  folly,  and  crime,  will  lure  their  followers  on ;  till 
the  shadow  falls  on  the  appointed  hour,  on  the  dial- 
plate  of  time;  and  "sudden  destruction  come  upon 
them,  as  travail  on  a  woman  with  child ;  and  they  shall 
not  escape!" 

We  learn  from  this  subject: 

a.  How  strong  is  the  delusion,  which  unbelief  brings 
upon  the  souls  of  men.  It  has  an  excuse  for  every 
act  of  wrong.  A  reason,  against  every  command.  A 
plea  of  evasion,  for  every  duty.  So  it  has  always 
been.  So  it  was  in  the  time  of  the  flood.  For  one 
hundred  and  twenty  years,  men  were  warned  of  its 
coming.  But  they  would  not  believe.  They  could 
give  the  most  plausible  reasons  against  such  an  event. 
And  Noah  built  the  ark ;  and  told  them  of  the  coming 
storm.  But  they  would  not  believe.  It  was  unreason- 
able. Was  there  ever  such  a  ridiculous  tale  invented, 
as  that  of  a  general  flood?  Weak  women  might  be 
alarmed  by  it.  It  might  do,  to  frighten  children  with. 
But  men,  intelligent  men,  know  better  than  to  credit 
it.  And  the  ark  was  finished.  And  the  animals — 
mysteriously  drawn  from  the  forest  and  dell  and  plain 
— enter  it  in  peace.  And  will  they  not  yet  believe  ? 


PRACTICAL  LESSONS.  127 

No.  They  scoff  at  this  sign,  too.  Again,  they  look, 
and  see  Noah  and  his  family  enter ;  and  the  door  is 
closed  upon  them.  But  not  even  now,  will  they 
believe.  And  through  the  seven  days  more,  which  a 
long  suffering  God  granted  them,  they  hold  on  to  their 
unbelief.  They  see  nothing,  in  all  this,  which  moves 
them  to  consider.  Unbelief  can  resist,  or  laugh  at,  or 
explain  it  all.  "  %Jiey  knew  not  until  the  flood  came, 
and  took  them  all  away.  So  shall  also,  the  coming  of 
the  Son  of  Man,  be." 

So  it  was  in  the  time  of  our  Lord.  When  He  fore- 
told the  fearful  array  of  judgments,  that  were  about 
to  enclose  them;  it  was,  because  they  knew  "not  the 
time  of  their  visitation.1'  They  might  have  known  it. 
The  marks  and  signs  of  the  prophetic  word,  were  plain 
enough.  The  answering  "signs  of  the  times,"  were 
plain  enough.  Either  the  Messiah  must  then  appear ; 
or  their  Scriptures  were  hopelessly  false.  Everything 
proclaimed  that  as  the  time,  in  which  Shiloh  should 
come.  And  prophecy  laid  its  scroll  at  the  feet  of 
Jesus  of  Nazareth.  But  still  they  would  not  believe. 
And  warnings  came  about  them.  And  invitations  of 
mercy  were  addressed  to  them.  And  judgment 
knocked  at  their  door.  But  they  would  not  believe. 
And  for  eighteen  hundred  years,  they  have  been 
homeless  wanderers  on  the  face  of  the  earth — living 
monuments  of  the  truth  of  that  Word,  they  so  wantonly 
despised. 

So  it  will  be  in  the  end.  Every  event  of  the  pro- 
phetic word  will  be  accomplished.  Steadily,  all  will 
advance.  One  after  another,  the  predicted  signs  will 
appear.  In  mute  procession  they  will  take  their  place 


128  CONCLUSION. 

on  the  stage  of  action :  and  work  out  their  appointed 
ends.  But  men  will  not  believe.  They  will  misinter- 
pret all.  And,  in  the  very  midst  of  the  events  that 
the  word  of  God  predicts,  they  will  deny  the  conclu- 
sion to  which  they  lead ! 

b.  Sow  impressively  this  subject  speaks  to  us  our 
Lord's  warning —  Watch  and  pray :  for  ye  know  not 
when  the  time  is  !  "  Watch" — lest  it  come  upon  you 
as  a  thief:  and  find  you  unprepared.  "  Watch" — 
because  the  lamps  of  many  will  be  gone  out.  Yours 
may  be  of  the  number.  "  Watch,"  that  it  be  not. 
And,  while  you  watch,  "pray;"  lest  a  spirit  of  world- 
liness  come  upon  you ;  and  the  midnight  cry  find  you 
sleeping  at  your  post.  In  "a  little  while,"  all  these 
things  will  have  come  to  pass.  The  time  draweth 
nigh.  0!  be  you  sure  that,  when  it  comes,  you 
may 

"  Beneath  His  cross,  behold  the  day, 
When  heaven  and  earth  shall  pass  away; 
And  thus  prepare  to  meet  Him!" 


LECTURE   VIII. 


AND  the  kingdom  and  dominion,  and  the  greatness  of  the  king- 
dom, under  the  whole  heaven,  shall  be  given  to  the  people  of  the 
saints  of  the  Most  High  ;  whose  kingdom  is  an  everlasting  king- 
dom, and  all  dominions  shall  serve  and  obey  Him. — DAN.  vii.  27. 

THE  subject  which  these  words  bring  before  us  is,  of 
course,  the  Kingdom  which  the  Grod  of  Heaven  is  to 
set  up.  And,  that  we  may  attain  to  clear  and  com- 
prehensive views  concerning  it,  I  propose  to  treat  it 
under  the  following  heads : 

I.  What  are  we  to  understand  by  this  kingdom  ? 

II.  The  locality  of  it  ? 

III.  The  state  of  the  earth,  as  the  seat  of  this  king- 
dom? 

IV.  The  time  and  manner  of  its  setting  up :  and 

V.  The  subjects  and  officers  of  it:    including   its 
greatness  and  duration. 

And  in  the  progress  of  this  examination,  I  shall 
ask  you,  brethren,  to  hear  me  patiently;  to  scan, 
narrowly,  the  proofs  submitted  to  you;  and  then, 
form  your  conclusions  in  the  light  of  the  word  of  God. 
I  have  nothing  more  to  ask.  My  duty  is  done,  when 
I  have  fully  made  known  to  you  all  the  counsel  of 
God  concerning  it.  You  are  responsible  for  your 


130          REQUIREMENTS  OF  PROPHECY 

reception  of  it.  Each  one  of  you  must  answer  for 
yourself.  What  others  hold,  or  teach  or  deny,  will  be 
no  plea  for  you.  God's  truth,  as  you  receive  it  or 
reject  it,  is  to  tell  on  your  own  spiritual  growth;  and 
be  the  measure  of  your  eternal  state.  If  it  is  not  the 
truth  of  God  which  I  proclaim ;  mine  will  be  a  fearful 
account.  And  if  it  is,  and  you  reject  it;  no  less  fear- 
ful will  be  yours.  Let  us  come,  then,  to  this  great 
theme,  in  an  humble  and  prayerful  spirit.  Let  us, 
simply,  desire  to  know,  what  the  truth  concerning  it 
is;  and  then,  with  whole-hearted  earnestness,  follow 
wherever  it  leads  us. 

1.  What  are  we  to  understand  by  this  kingdom? 
Now,  I  submit  to  you,  that  it  would  be  quite  impos- 
sible for  any  man  to  entertain  a  moment's  doubt  con- 
cerning this  question;  were  he  to  be  guided  simply  by 
the  course  of  the  prophetic  narrative.  He  would  see, 
that  the  prophet  foretold  the  rise  and  fall  of  four, 
distinct  and  literal,  kingdoms,  of  universal  dominion. 
He  would  see,  I  mean,  that  they  were  real  kings; 
holding  sway  over  real  people;  dwelling  in  real  and 
literal  lands.  He  would  see,  that  the  first  was  to  be 
subverted  by  the  second;  that  the  second  would  be 
overturned  by  the  third ;  and  that  the  third  was  to  go 
down  before  the  power  of  the  fourth.  He  would  see, 
moreover,  that  this  was  to  be  broken  into  ten  separate 
kingdoms:  in  the  midst  of  which  another — diverse 
from  all  the  rest — was  to  arise;  and  before  which, 
three  of  the  first  ten,  were  to  be  plucked  up  by  the 
roots.  He  would  then,  find,  that  these  kingdoms,  so 
broken,  were  to  exist  even  until  the  time  of  the  end. 

All  these  requirements  of  the  prophecy,  he  would 


AS   TO   THIS   KINGDOM.  131 

find  minutely  and  fully  carried  out  in  the  book  of 
history.  Not  one  is  wanting.  In  the  simple  literality 
of  absolute  facts,  all  received  an  absolute  fulfilment. 
When,  therefore,  he  read,  in  the  same  prophecy,  that, 
at  an  appointed  time,  the  God  of  heaven  was  to  set 
up  a  kingdom,  which  was  to  break  in  pieces  all  other 
kingdoms;  fill  the  whole  earth,  and  last  for  ever; 
could  he  doubt  as  to  what  was  meant  by  that  king- 
dom? Could  he  fail  to  understand,  I  mean,  that  it 
was  to  be  an  absolute  and  literal  kingdom.  The  first 
four  were  so.  One  after  another  they  rose;  literal 
kingdoms  on  the  earth's  surface.  Each  despoiled  the 
one  going  before  it,  of  its  power;  and  gained  a 
mightier  dominion.  Can  the  fifth  be  aught  else  than 
an  absolute  and  literal  kingdom  too?  No.  He  could 
not  come  to  any  other  conclusion.  From  the  pro- 
phetic narrative,  no  other  conclusion  could  be  formed. 
If  language  requires  anything,  and  justifies  anything, 
as  a  deduction  from  it,  the  language  of  this  prophecy 
requires  and  justifies  this.  Guided  by  it,  this  conclu- 
sion is  inevitable.  It  is  plain  reasoning ;  from  which, 
as  it  seems  to  me,  no  man  can  get  away. 

But  then,  it  is  quite  certain,  that  other  conclusions 
have  been  formed.  How  is  this?  What  account 
shall  we  give  of  it  ?  Simply  this.  Other  passages 
have  been  appealed  to,  in  support  of  the  idea,  that 
the  kingdom  of  God,  is  simply  a  spiritual  kingdom. 

Is,  then,  the  Bible  a  book  whose  teachings  in  one 
part,  can  be  arrayed  against  those  in  another?  No. 
Nothing  can  possibly  be  further  from  the  truth. 
The  Bible  is  one.  Its  teachings  are  one.  It  is  one, 
in  the  great  scheme  which  it  unfolds.  And  I  desire 


132  GOD'S  BOOK  is  ONE. 

here,  brethren,  to  affirm  this  principle,  That  no  inter- 
pretation  can  be  accepted  as  the  true  one,  which  does 
not  build  upon,  and  unite,  all  the  passages  which  bear 
upon  a  given  theme.  To  this  test,  let  every  doctrine 
be  brought.  Nothing  but  the  truth  can  sustain  it. 
And  nothing,  which  sustains  it,  can  fail  to  be  truth. 
A  key  may  pass  through  many  wards  of  a  lock.  Yet, 
if  there  is  but  one  which  it  cannot  pass,  you  say,  at 
once,  It  is  not  the  key  for  that  lock.  You  gain  no- 
thing by  the  wards  which  it  passes.  It  does  not  reach 
the  bolt.  You  open  not  the  door  by  means  of  it.  So, 
a  principle  of  interpretation  may  pass  through  the 
wards  of  many  passages.  But  the  single  one,  which 
opposes  it,  shows  its  true  character.  It  is  not  the 
key  to  the  truth.  The  true  doctrine  of  the  word, 
like  the  bolt  of  the  lock,  moves  not  before  it.  The 
door  of  the  truth  opens  not.  The  treasures  within, 
are  shut  up  from  you.  You  do  not  reach  them.  They 
are,  to  you,  as  though  they  were  not.  It  may  be  an 
interpretation  supported  by  great  names.  This  single 
test  is  decisive  against  it.  Come  whence  it  may — sup- 
port it  who  will — it  is  false.  God's  book  is  one.  No 
one  part  contradicts,  or  fails  to  harmonize  with,  all 
other  parts.  They  all  agree.  It  is  one,  as  the  light 
of  day  is  one.  When  you  decompose  a  sunbeam, 
some  men  might  say,  "  These  colours  are  very  beauti- 
ful. But  you  can  never  unite  them  in  one."  You 
would  smile  at  the  man's  ignorance,  as,  with  a  lens, 
you  collected  all  the  several  rays  together,  and  said; 
"  See  how  these  different  colours  unite,  to  reproduce 
the  light!" 

Now,  just  what  the   lens   does,    to   the   different 


SPIRITUAL   KINGDOM,   WHAT? 

coloured  rays,  which  make  up  the  sun's  light;  a  true 
principle  of  interpretation  does,  to  the  different  parts 
of  the  word  of  God.  It  unites  them  all,  in  the  sun- 
light of  God's  truth. 

But  it  will  be  asked,  Are  there  not  passages  which 
speak  of  the  kingdom  of  God,  as  a  spiritual  kingdom  ? 
Of  course,  there  are.  It  would  be  a  sad  and  dreary 
thing,  for  the  believer,  were  it  not  so. 

By  a  spiritual  kingdom,  we  understand  the  entire 
subjection  of  man's  spirit  to  the  will  of  God.  It  is  a 
reign  in  the  hearts  of  His  people.  And  who  can 
doubt,  that  the  Bible  teaches  this  ?  But,  then,  this  is 
not  all.  Man's  spirit  is  not  man.  And,  ruling  in  the 
hearts  of  His  people,  is  not  the  full  idea  of  the  king- 
dom of  God.  The  redemption,  wrought  out  by  Jesus 
Christ,  takes  in  the  whole  man.  Body  and  soul  alike, 
are  to  share  it.  It  is  to  be  a  perfected  redemption ; 
i.  e.,  a  redemption,  taking  in  the  entire  being  of  those 
who  share  it.  No  part  of  their  nature  is  to  be  shut 
out  from  it.  Who,  without  the  deepest  pain,  could 
contemplate  the  thought,  that  the  body,  the  com- 
panion of  the  spirit,  through  all  life's  pilgrimage, 
should  be  severed  from  it  at  death ;  to  be  re-united  no 
more?  The  body,  thus  " fearfully  and  wonderfully 
made,"  and  bearing  at  first,  the  impress  of  the  image 
of  God;  is  not  destined  to  destruction.  I  read  the 
pledge  of  its  entire  and  glorious  renovation,  in  the 
humanity  of  Him,  who  was,  "God,  manifest  in  the 
flesh."  It  is  a  wondrous  display  of  God's  wisdom 
and  power  and  skill.  Sin  has  invaded  it.  It  has 
marred  its  fair  proportions.  And  blunted  its  powers; 
and  spread  through  all  its  wondrous  mechanism,  the 

12 


134  MAN'S  ENTIRE  NATURE 

witnesses  of  its  fall.  Sickness  attacks  it.  Death 
seizes  upon  it.  But  shall  it  be  left,  in  its  dark 
domain?  Nay.  If  like  the  leprous  house,  it  must  he 
taken  down:  it  is  only,  that  it  may  be  reared  again; 
in  glory  surpassing  its  first  estate.  It  lies  in  the 
tomb.  But  it  is  not  to  abide  there  for  ever.  The  eye 
of  the  All-Seeing  One  watches  over  it.  The  power 
of  the  Almighty  One  is  around  it.  It  shall  rise 
again.  At  the  appointed  time,  it  shall  awake  from 
its  slumbers;  and  come  forth,  in  the  loveliness  of  a 
new  creation.  Hence,  the  shout  of  joy,  which  shall 
go  up,  when  the  spirits  of  God's  ransomed  ones  are 
re-united  to  the  body.  A  body,  whose  outward  glory, 
shall  be  a  fitting  accompaniment,  to  the  powers  of  the 
spirit  within.  Hence,  the  apostle  prays,  that,  "your 
whole  spirit  and  soul  and  body,  be  preserved  blame- 
less, unto  the  coming  of  our  Lord  Jesus  Christ." 
Hence,  too,  in  our  Communion  Office,  the  prayer  of 
the  officiating  minister  is,  "The  body  of  our  Lord 
Jesus  Christ,  which  was  given  for  you,  preserve  your 
body  and  soul  unto  everlasting  life."  Aye,  brethren, 
it  is  a  glorious  truth,  that  our  entire  nature  is  to  share 
the  redemption  wrought  out  by  Jesus  Christ.  It  is 
all  the  purchase  of  His  blood.  And,  hence,  a  re- 
deemed soul,  in  a  redeemed  and  glorified  body,  forms 
the  full  idea  of  a  subject  of  the  kingdom  of  God! 
Everything  short  of  this,  is  fragmentary,-  imperfect, 
unscriptural. 

When,  therefore,  I  read  that,  uGod  hath  delivered 
us  from  the  power  of  darkness,  and  translated  us 
into  the  kingdom  of  His  dear  Son,"  (Col.  i.  13,)  I 
bless  Him,  for  that  glorious  truth.  I  thank  and 


TO   BE   REDEEMED.  135 

praise  Him,  for  every  evidence,  that  men  may  become 
subjects  of  His  spiritual  kingdom.  But,  then,  that  is 
not  all  the  truth,  I  read  again:  "Then  shall  the 
righteous  shine  forth  as  the  sun,  in  the  kingdom  of 
their  Father."  Matt.  xiii.  43.  And  that,  also,  is 
true.  Neither  passage,  by  itself,  gives  the  entire 
truth.  Both  together  do.  And  is  there  any  clashing 
between  them?  Just  as  much  as  there  is,  between 
the  blossoms  of  spring,  and  the  fruits  of  autumn. 
The  one  is  the  preparation  for  the  other. 

It  is  a  beautiful  sight,  to  see  the  trees  of  the  orchard 
covered  over  with  the  blossoms  of  spring.  But  it  is 
something  more  beautiful  still,  to  see  those  same  trees 
laden  with  the  ripe  and  glowing  fruits  of  the  closing 
year.  So,  it  is  a  beautiful  sight,  to  see  the  budding 
tokens  of  God's  grace  in  the  spiritual  affections  and 
holy  lives  of  his  people.  But,  0  !  it  is  to  be  count- 
ed more  beautiful  and  glorious,  far,  to  witness  the 
gathering  in  of  the  fruits  of  redeeming  love ;  in  the 
visible  setting  up  of  the  kingdom  of  our  Lord,  and  of 
His  Christ! 

So,  the  Church  of  Christ,  on  earth,  or — if  you  like 
the  title  better — His  spiritual  reign  in  the  hearts  of  his 
people — is,  just,  a  preparation  for  entrance  to  his  king- 
dom. It  is  not  that  kingdom.  You  may  not  put  it  in 
the  place  of  that  kingdom.  Can  you  put  the  blossom  in 
the  place  of  the  ripened  fruit  ?  Can  you  make  the  one  a 
substitute  for  the  other?  Never !  It  is  only  a  prepara- 
tion. You  cannot  make  it  more.  You  dare  not  make  it 
less.  There  is  no  such  thing  as  reaching  the  glory  of 
the  kingdom  of  God,  save  by  membership  in  the  Church 
of  God;  i.  e.,  by  a  saving  reception,  in  the  heart,  of 


136  KINGDOM   OP   HEAVEN, 

"the  truth  as  it  is  Jesus."  You  might,  as  well,  hope 
to  pluck  the  fruits  of  autumn  from  a  tree  that  had  not 
borne  the  blossoms  of  spring.  Hence  ;  the  Gospel  is 
called,  "  The  Gospel  of  the  Kingdom"  Matt,  iv  .23 ; 
ix.  35 ;  xxiv.  14.  It  is  not  that  kingdom.  It  is  sent 
to  open  the  way  into  it :  to  prepare  us  for  it.  And, 
therefore,  it  is  The  Grospel — or  the  good  news — of  that 
kingdom.  And  so,  the  people  of  God  are  called,  "heirs 
of  the  kingdom/'  They  have  not  yet  attained  to  it. 
It  is  still  future.  The  title  to  it  is  theirs.  But  they 
have  not  entered  on  its  possession. 

The  kingdom  of  God,  then,  is  just  the  complement 
— the  fulness — of  all  that  God  designs  to  do  for  His 
people.  His  spiritual  reign,  in  their  hearts,  is  the 
beginning  of  it.  His  kingdom,  set  up,  in  "  the  new 
heavens  and  new  earth,"  is  the  conclusion  of  it ;  when 
the  ransomed  souls  of  His  people,  united  to  ransomed 
and  glorified  bodies,  shall  be  the  willing  subjects  of 
His  reign;  in  a  universe  from  which  sin  is  banished, 
for  ever !  I  submit  to  you,  brethren,  you  can  make 
nothing  else  out  of  it.  Claim  what  you  will  for  its 
spiritual  aspect:  there  is  a  sense  in  which  that  does 
not  express  the  fulness  of  its  meaning.  There  are 
passages — and  many  of  them — which  lead  you  out, 
into  a  wider,  and  more  exalted,  and  more  glorious 
range  of  truth,  than  it  can  possibly  express. 

Of  course,  it  must  be  granted,  that  the  phrase,  "  The 
kingdom  of  heaven"  is  used  in  a  variety  of  connec- 
tions. I  suppose,  however,  they  may  all  be  reduced 
to  two;  i.  e., 

I.  The  kingdom,  which  is  yet  to  be  set  up  on  the 
earth:  and 


MEANING   OF.  137 

II.  Some  state  or  instrument  of  preparation  for  it. 
I  think  you  will  find  no  other.  And,  bearing  this  dis- 
tinction in  mind,  we  shall  encounter  no  great  difficulty 
in  determining  the  sense  of  the  phrase,  wherever  it 
occurs.  In  one  or  two  passages,  its  meaning  may  be 
doubtful.*  But,  then,  were  it  so  in  many,  that  could 
not  outweigh  a  single  instance  in  which  its  meaning  is 
strongly  and  clearly  defined. 

*  One  of  these  is:  "  Behold,  the  kingdom  of  God  is  within  you" 
Luke  xvii.  21.  Now,  if  by  this,  our  Lord  meant,  in  their  hearts, 
it  would  be  a  very  clear  example  of  its  spiritual  signification.  But, 
does  it  mean  that  ?  The  proof  seems  very  clear,  that  it  does  not. 
Who  were  they  to  whom  these  words  were  spoken  ?  Pharisees  ; 
of  whom  He  affirmed,  that  they  were  "hypocrites;"  whose  hearts, 
like  dead  mens'  graves,  were  full  of  all  uncleanness.  They  were 
children  of  hell;  they  were  serpents;  a  generation  of  vipers,  of  whom 
He  asked,  "How  can  ye  escape  the  damnation  of  hell?" 

Now,  can  we  suppose  that  our  Lord  meant  to  affirm  of  such  men 
as  these,  that  the  kingdom  of  God  was  in  their  hearts  ?  We  must 
all  feel  that  the  supposition  would  be  an  outrage.  But,  if  we  adopt 
the  marginal  reading;  and  say,  the  kingdom  of  God  is  "among 
you :"  we  have  a  very  different  meaning.  Most  probably,  that  is 
the  true  sense. 

The  other  passage  is,  "  There  be  some  standing  here,  who  shall 
not  taste  of  death,  till  they  see  the  Son  of  Man  coming  in  His  king- 
dom" Matt.  xvi.  28.  To  what  event  does  this  refer?  Clearly,  not 
to  the  destruction  of  Jerusalem.  It  is  difficult  to  understand  how 
that  interpretation  ever  gained  currency  in  the  Church.  What  was 
there  in  a  heathen  army  to  symbolize  the  coming  of  the  Son  of 
God  ?  And  then,  it  is  absolutely  destitute  of  Scripture  foundation. 
But,  admit  the  transfiguration  to  be  a  type,  or  setting  forth  of  the 
glory  of  His  second  coining ;  and  a  clear  and  radiant  light  invests 
the  passage.  And  St.  Peter  manifestly  takes  this  view.  2  Pet.  i. 
16-20.  He  uses  the  one  event  to  set  forth  the  other.  The  sure 
word  of  prophecy  attests  that  coming.  And  the  transfiguration 
was  a  setting  forth  of  its  character.  Christ  in  glory,  and  His  risen 
saints  with  Him  ;  what  is  this,  but  His  coming  and  His  kingdom  ? 

12* 


138  THE   BIBLE,   ONE: 

Let  me  repeat.  The  Bible  is  one.  Its  scheme  is 
"at  unity  with  himself."  It  has  one,  great,  central 
thought.  And  this,  it  follows  out,  in  every  part. 
That  thought  is,  The  restoration  of  man  from  the  con- 
sequences of  his  fall.  Of  this,  it  never  loses  sight. 
The  scene  may  change;  but  this  is  still  the  central 
figure.  It  may  not  always  be  equally  visible.  But 
it  is  always  the  great  design;  directing  alike  its 
silence  and  its  speech.  It  informs  every  part.  And 
breathes  in  every  page.  And  leads  us  on,  through 
changing  scenes  and  times  and  laws ;  and  the  rise  and 
fall  of  empires ;  until  it  bids  us  rest  in  the  full  "attain- 
ment of  its  glorious  end!  It  sets  man  before  us, 
made  in  the  image  of  God.  Through  all  the  sad  his- 
tory of  his  fall  it  follows  him;  till  it  sets  him  before 
us  again,  with  that  image  fully  reproduced  within 
him.  From  Genesis  to  Revelation,  the  march  of 
truth  returns,  like  a  circle,  upon  itself.  It  brings  us 
back  to  the  point  of  beginning.  At  first,  man  is  sin- 
less by  creation.  At  last  he  is  so,  as  the  result  of  a 
perfected  redemption.  In  Genesis,  he  stands  by  the 
tree  of  life ;  from  which,  alas,  he  is  speedily  driven 
out.  In  Revelation,  he  stands  there  again ;  but  then, 
it  is  to  go  out  no  more. 

And  yet,  there  is  advance  in  this  unity  of  plan. 
The  paradise  of  the  beginning,  is  the  paradise  also  of 
the  end;  while  yet,  there  are  added  to  it  the  statelier 
proportions  of  the  city  and  kingdom  of  our  God ! 
Man  is  merely  sinless,  in  the  one.  He  is  incapable  of 
sinning,  in  the  other.  And  that,  not  by  the  power  of 
compulsion;  but  as  the  result  of  a  finished  redemp- 
tion. When  the  precious  metal  is  once  wholly  puri- 


ILLUSTRATIONS 

fied,  the  dross  gathers  not  in  it,  or  around  it,  again. 
It  is  pure  gold  for  ever.  So,  when  redemption  by  the 
blood  of  Jesus  has  run  its  course;  the  soul,  that 
shares  it,  shall  contract  the  defilement  of  sin  no  more. 
The  Bible  opens  with  man  exercising  dominion  over 
all  the  works  of  God.  It  closes  with  the  same  beau- 
teous fact.  But,  it  adds  thereto,  that  "the  kingdom 
and  dominion,  and  the  greatness  of  the  kingdom, 
under  the  whole  heaven,  shall  be  given  to  the  people 
of  the  saints  of  the  Most  High;  whose  kingdom  is  an 
everlasting  kingdom;  and  all  dominions  shall  serve 
and  obey  Him." 

And  so,  I  submit,  that  this  interpretation  combines 
all  the  passages.  It  shows  a  harmony  of  meaning  in 
them  all.  It  passes  through  the  wards  of  the  different 
texts;  and  opens  the  door  of  the  truth  of  God  con- 
cerning them. 

And  then,  see  how  imperative  this  view  of  the 
kingdom  becomes,  in  the  light  of  the  prophetic  word. 
"And  in  the  days  of  those  kings,  shall  the  God  of 
heaven  set  up  a  kingdom,  which  shall  never  be  de- 
stroyed. And  the  kingdom  shall  not  be  left  to  other 
people;  but  it  shall  break  in  pieces  and  consume  all 
these  kingdoms;  and  it  shall  stand  for  ever."  Dan. 
ii.  44.  Can  anything,  but  a  literal  and  visible 
kingdom  do  this?  "These  kings"  ruled  over  lite- 
ral kingdoms — did  they  not?  Just  as  literal,  will 
that  of  the  God  of  heaven  be.  Not  else  could  it  be 
the  fifth  kingdom  on  earth.  Not  else,  could  it  break 
in  pieces  those  other  kingdoms.  Not  else,  could  it 
take  their  place;  and  occupy  their  room. 

So  again.     When,  one  like  the  Son  of  Man  came 


140  CHRIST'S  THREEFOLD  OFFICE. 

near  before  the  Ancient  of  Days,  "  there  was  given 
unto  Him  dominion  and  glory  and  a  kingdom,  that 
all  people,  nations  and  languages  should  serve  Him." 
Dan.  vii.  14.  Here  is,  clearly,  a  kingdom  on  earth; 
a  kingdom,  to  which  "all  people,  nations  and  lan- 
guages" shall  be  subject.  Could  language  be  more 
pointed  in  description  than  this?  What  words  could 
be  employed  to  express  this  idea,  if  these  words  fail 
to  convey  it? 

So,  again;  in  the  words  of  our  text.  What  is  a 
"kingdom  under  the  whole  heavens ;"  but  a  kingdom 
on  the  whole  earth?  If  words  mean  anything;  these 
words  teach,  that  the  kingdom,  which  the  God  of 
heaven  shall  set  up,  is  to  be  an  absolute,  and  lite- 
ral, and  visible  kingdom.  That  its  sceptre  shall  be 
swayed,  over  willing  and  obedient  subjects,  in  the 
flesh.  That  opposition  to  His  sway,  shall  be,  no- 
where, found.  And  that  the  earth,  with  all  the 
wicked  rooted  out,  shall  flourish,  in  the  smile,  and 
be  blessed  in  the  presence  of  its  God,  for  ever ! 

We  may  reach  the  same  conclusion  by  another  line 
of  argument. 

Christ  is  revealed  to  us,  in  three  offices;  i.  e., 
Prophet,  Priest  and  King.  As  far  as  He  has  en- 
tered on  these,  it  has  been  in  an  absolute  and  literal 
way.  If  there  ever  was  a  veritable  prophet  on  earth, 
He  was  such.  Did  He  not  discharge  all  its  duties? 
Did  He  not  teach?  Did  He  not  unfold  doctrine; 
and  prescribe  law?  Did  He  not  reveal  future  events? 

Was  He  not,  absolutely,  a  Priest?  Was  it  not  a 
real  sacrifice,  which  He  offered  up  ?  Both  these  offices 
were  fulfilled  by  Him,  in  their  plain,  absolute,  and 


EACH   LITERAL.  141 

literal  sense.  What  reason,  then,  can  you  give,  why 
the  other  office,  will  not  be  so  fulfilled,  too  ?  We  are, 
nowhere,  told  that  it  will  not.  Nowhere  is  such  a 
thing  even  hinted  at.  Why,  then,  should  any  one 
suppose  it  ?  Why,  dare  assert,  that,  He  will  not  be, 
absolutely,  King?  He  was  a  literal  Prophet.  He 
was  a  literal  Priest.  Why  will  He  not,  also,  be  a 
literal  King?  The  teaching  of  His  word,  is  just  as 
plain;  just  as  positive;  concerning  the  last,  as  it  is 
concerning  the  first.  Why,  then,  draw  a  distinction, 
not  authorized  in  the  word  of  God?  It  would,  in- 
deed, seem  to  be  an  easier  thing,  to  believe  the  one 
statement,  than  the  other.  The  doctrine  of  His  exal- 
tation as  King,  seems  to  be  more  natural;  more  in 
the  line  of  what  we  might  expect ;  than  that  of  His 
humiliation  on  the  cross.  By  itself,  just  as  a  revealed 
truth,  it  strikes  the  mind,  with  a  deqper  awe,  to  be 
told  that  He  should  be  mocked,  and  scourged,  and 
crucified;  than  that,  as  a  consequence  of  this,  He 
shall,  in  the  body  that  suffered,  be  exalted  to  univer- 
sal and  endless  dominion!  0!  when  I  look  back 
upon  the  Saviour  on  the  cross;  it  is  an  easy  and  a 
grateful  thing,  to  look  forward,  to  the  splendour  of 
His  crown!  You  can  tell  me  nothing,  that  chal- 
lenges such  implicit  faith;  as  that  He,  who  is  "God 
over  all,  blessed  for  ever,"  should  consent,  in  the  ful- 
ness of  His  love,  to  die  for  our  redemption. 

If  you  say,  He  is  and  will  be,  King ;  but  only  in  a 
spiritual  sense.  I  reply:  Be  it  so.  If  this  is  the 
Bible  doctrine ;  it  must  rest  on  Bible  proof.  Where 
is  that  proof?  You  cannot  produce  it.  No  one  can. 


142  FURTHER  REASONS   FOR! 

It  does  not  exist.  The  Bible  does  not  contain  it.  If 
it  does;  where  is  it  to  be  found? 

And,  there  is,  here,  a  fearful  dilemma;  which  may 
well  scare  back  the  honest  inquirer  after  truth,  from 
receiving  such  a  doctrine.  If,  after  all  the  Scrip- 
tures teach  about  Christ,  as  a  literal  and  visible 
King,  it  should  turn  out,  in  point  of  fact,  that  He 
is,  only,  spiritually  so;  suppose,  that  interpretation 
should  be  extended  to  the  other  side?  Suppose,  that 
He  be  held,  to  be  only  spiritualty,  a  Priest?  There 
is  as  much  authority  for  the  one,  as  for  the  other. 
There  are  no  terms,  more  express,  concerning  His 
priesthood;  than  concerning  his  kingdom.  Why, 
adopt  a  principle  of  interpretation,  in  the  one  case; 
which  is  to  be  abandoned  in  the  other  ?  The  Bible  is 
consistent,  throughout.  And,  if  you  rest,  with  an 
assurance,  which  nothing  can  shake;  on  the  strict 
reality  of  the  one  office;  why  may  you  not  on  the 
other  ? 

You  may.  You  must.  You  dare  not  stand  upon  a 
line  of  distinction,  which  God  has  not  drawn.  Christ 
Jesus  was  a  literal  Prophet.  He  was,  He  is,  He  will 
be,  a  literal  Priest.  He  will  yet  be  a  literal  King. 
He  is  not  yet.  Not  yet  has  He  mounted  His  throne. 
He  sits,  now,  on  His  Father  s  throne;  i.  e.,  His  king- 
dom is  not  yet  set  up.  When  He  ascended  on  high, 
the  Almighty  Father  said  to  Him:  "Sit  Thou  on  my 
right  hand,  until  I  make  thine  enemies  thy  footstool." 
And  He  himself  says:  "I  am  set  down  with  my 
Father,  on  His  throne."  And  there,  He  will  remain, 
until  He  comes  again.  "Then,"  not  before;  but 


CERTAINTY   OF.  143 

"  Then,  shall  He  sit  upon  the  throne  of  His  glory." 
Then,  "thousand  thousands  shall  minister  unto  Him; 
and  ten  thousand  times  ten  thousand  stand  before 
Him."  Then,  shall  His  elect  Church  be  presented 
unto  the  Father;  "a  glorious  Church,  without  spot, 
or  wrinkle  or  any  such  thing."  And  then,  shall  be 
"given  unto  Him,  dominion  and  glory  and  a  king- 
dom, that  all  people,  nations  and  languages,  should 
serve  Him."  All  shall  be,  literally,  accomplished; 
even  as  it  is  written.  You  may  say  what  you  will,  of 
human  theories.  The  "sure  word  of  prophecy"  calls 
for  this.  And  this  will,  assuredly,  be  gained.  The 
power  of  the  Omnipotent  stands  behind  and  sustains 
that  word.  And,  it  cannot  fall  to  the  ground.  There 
will  come  a  day,  in  which  all  these  things  shall  be 
gloriously  fulfilled!  As  surely  as  the  Saviour's  brow 
supported  the  crown  of  thorns;  it  will  yet  glow,  with 
the  splendour  of  universal  dominion.  As  certainly, 
as  the  reed  spoke  of  a  mock  royalty;  so  certainly 
will  He  sway  the  sceptre  over  all  the  universe  of 
God?  The  earth,  which  looked  on  Him,  bending 
beneath  the  burden  of  His  cross;  shall  yet  behold 
Him,  radiant  with  the  sheen  of  His  "many  crowns." 
And  where  the  counsel  of  His  murderers  prevailed 
against  Him;  there  shall  yet  go  up  a  ceaseless  song 
of  praise,  from  the  world  which  He  purchased  with 
His  blood. 

We  learn  from  this  subject, 

The  importance  of  securing  an  interest  in  the  king- 
dom of  Grod.  That  kingdom  consists  of  two  stages ; 
i.  e.,  of  grace  here,  and  glory  hereafter.  They  are 
related  as  the  cause  is  to  its  effect ;  or  as  the  blossom 


144  PRACTICAL  LESSONS; 

is  to  the  fruit.  You  cannot  have  the  fruit  without  the 
blossom ;  the  effect  without  the  cause ;  the  glory  here- 
after without  the  grace  here.  Life  is  the  spring-time 
of  our  being.  The  harvest  of  eternity  will  be  just 
what  the  seed  we  now  sow  makes  it. 

As  there  lie  folded  up  in  the  bud,  all  the  parts  of 
the  future  flower ;  so  the  glory  which  awaits  the  Chris- 
tian in  the  kingdom  of  heaven,  is  simply  an  expan- 
sion, an  unfolding,  of  the  grace  that  is  given  him 
here.  To  reach  the  one;  he  must  have  the  other. 
Whatever  there  may  be  of  brightness  or  blessedness 
in  his  future  lot,  is  his  only  as  that  grace  is  received 
into  his  soul.  The  glory  which  it  hath  not  entered 
into  the  heart  of  man  to  conceive ;  and  the  duration  of 
that  glory ;  extending  through  eternal  ages ;  are  ours 
only  as  we  are  in  Christ. 

In  what  relation,  then,  do  we  stand  to  Him  ?  It  is 
the  one  great  question.  All  others  are  trifling  in  com- 
parison with  it.  Other  interests  are  for  time.  This 
is  for  eternity.  Beyond  and  above  all  other  ques- 
tions, there  rises  up  this  one ;  What  is  my  relation  to 
this  kingdom?  What  shall  I  be  after  death?  What 
will  be  my  eternal  state.  Where  shall  I  be  ?  And 
what?  And  how? 

Our  relation  to  this  kingdom  answers  these  ques- 
tions. You  and  I,  brethren,  are  subjects  of  it ;  or  we 
are  not.  The  Bible  speaks  of  those  who  are  "heirs 
of  the  kingdom;'*  having,  i.  e.,  a  clear  title  to  it. 
Only  waiting  to  be  called  to  its  possession.  Does  that 
describe  our  state?  I  look  over  this  congregation, 
and  ask;  Does  that  apply  to  you?  Are  you  heirs? 
Are  you  ?  You  may  be  among  the  rich,  or  wise,  or 


CONTINUED.  145 

great  of  earth.  It  matters  little.  What  does  it  mat- 
ter to  the  dead,  that  once  they  were  noted  on  the 
earth  ?  As  shadows,  all  these  things  pass  away.  But 
heirship  in  the  kingdom  of  God,  is  an  absolute,  fixed, 
glorious  and  abiding  reality.  Are  you,  then,  an  heir  ? 
Is  the  title  to  that  kingdom  yours?  Is  that  title 
clear?  Have  you  examined  it  well?  Has  it  no  flaw? 
There  is  none  which  conveys  an  interest  in  that  king- 
dom, save  that  which  stands  in  Jesus1  blood!  He 
alone  is  the  line  of  descent.  You  must  be  found  in 
Him ;  or  you  have  no  interest  in  His  kingdom.  You 
may  call  yourself  a  Christian.  Many  do.  That  will 
not  make  you  an  heir.  You  may  have  a  prominent 
place  in  the  Church.  Many  have ;  who  will  fail  of 
the  kingdom  at  last.  All  the  ordinances  of  the 
Church  may  be  yours.  But  the  title  stands  not  in 
them.  "  You  must  be  born  again.11  Your  sins  must 
be  washed  away  in  the  Saviour's  blood.  Faith  in 
Jesus  must  connect  you  with  His  atoning  work.  It 
must  open  to  you  the  door  of  the  kingdom.  You 
must  be  living  members  of  the  Church  of  God's  elect. 
Fitness  for  the  kingdom  must  be  gained  on  earth. 
Grace  here  must  prepare  you  for  glory  hereafter. 

Men  and  brethren,  in  my  Master's  name,  I  press 
this  theme  home  upon  you  to-day.  Take  hence  with 
you  the  question,  Am  I  an  heir  of  the  kingdom  ?  For- 
get what  else  you  will.  0  forget  not  that.  Neglect 
what  else  you  choose ;  but  make  that  your  first  con- 
cern. Turn  aside  from  what  else  you  may ;  but  be 
you  very  sure  that  you  have  secured  an  interest  in 
the  everlasting  kingdom. 

13 


LECTURE  IX. 


AND  the  kingdom  and  dominion,  and  the  greatness  of  the  kingdom 
under  the  whole  heaven,  shall  be  given  to  the  people  of  the  saints 
of  the  Most  High;  whose  kingdom  is  an  everlasting  kingdom, 
and  all  dominions  shall  serve  and  obey  Him. — DAN.  vii.  27. 

WE  have  seen,  that  the  kingdom  which  the  God  of 
Heaven  is  to  set  up,  is  to  be  a  literal  and  visible  king- 
dom. And  now,  the  question  before  us  is,  the  second 
of  the  five  which  grow  out  of  these  words;  i.  e.,  The 
locality  of  this  kingdom  ? 

And  the  answer,  from  the  prophecy,  is  as  clear  and 
exact  as  it  can  well  be.  Represented  under  the  figure 
of  the  "  Stone  cut  out  of  the  mountain,  without  hands ;" 
this  kingdom — after  breaking  in  pieces  the  other  king- 
doms— was  itself  to  "fill  the  whole  earth."  It  was, 
then,  to  stand  for  ever.  Now,  beyond  doubt,  it  could 
not  "break  in  pieces"  the  other  kingdoms;  it  could 
not  take  their  place,  and  stand  therein  for  ever ;  with- 
out being  set  up  in  the  territory  which  they  once  occu- 
pied; i.  e.,  on  this  literal,  habitable  earth.  It  is  idle 
to  argue  this  point. 

The  text,  also,  just  as  positively  asserts  the  same 
truth.  What  is  the  kingdom  "under  the  whole  hea- 
ven;" but  a  kingdom  on  the  whole  earth?  What  are 
the  "people,  and  nations,  and  languages,"  that  shall 
serve  our  Lord  in  his  kingdom ;  but  people  living  and 


LOCALITY  OP  THE  KINGDOM.          147 

and  multiplying  on  the  earth  ?  Do  you  not  see  that 
this  kingdom  is  to  be  set  up  as  the  fifth  kingdom  in 
the  history  of  this  world  ?  Assign  to  it  any  other  loca- 
tion; give  to  it  a  place  in  any  other  planet.  And 
how  is  it  then,  the  fifth  kingdom  on  this  earth  f  I  sup- 
pose that  this  consideration  is  decisive  of  the  question. 

But,  do  other  Scriptures  affirm  this  truth  ?  If  they 
do  not ;  it  would  be  hard  to  see  how  their  silence  could 
overrule  these  plain  and  positive  declarations.  One 
clear  and  precise  statement  in  God's  book,  is  a  foun- 
dation broad  enough  and  strong  enough  for  any  doc- 
trine to  rest  on.  But,  in  this  case,  the  difficulty  lies 
in  a  very  different  direction.  It  is  not  the  possession, 
so  much  as  the  selection,  of  proof,  that  embarrasses. 
In  almost  every  form  we  meet  this  truth.  It  comes 
to  us  in  the  plainest  statements  of  the  prophetic  word. 
It  is  announced  as  the  great  end  of  revealed  truth. 
It  clothes  itself  in  the  utterances  of  its  sublimest  po- 
etry. Again,  it  meets  us  as  a  gracious  promise.  Now, 
it  is  set  forth  in  the  short,  pithy  sentences  of  proverbs. 
Again,  it  comes  in  the  easy  converse  of  friend  with 
friend.  While  the  references  to  it — the  instances  in 
which  it  is  built  upon,  as  a  foundation  truth,  without 
being,  in  so  many  words,  set  forth — meet  us  at  every 
feurn. 

In  direct  connection  with  the  kingship  of  Christ,  the 
declaration  is;  "I  will  give  Thee,  the  heathen — i.  e., 
the  nations — for  thine  inheritance ;  and  the  uttermost 
parts  of  the  earth  for  thy  possession."  And  you 
shall  find  that  this  will  not  be  fulfilled ;  until  His  foes 
— banded  together  in  their  last,  mad  enterprise  against 
Him — shall  be  broken  with  a  rod  of  iron,  and  dashed  in 


148  PSALM   II.    YET   UNFULFILLED. 

pieces  like  a  potter's  vessel.  Examine  the  psalm ;  and 
see  if  this  is  not  so.  It  is  "the  heathen" — i.  e.,  the 
nations — who  "rage."  It  is  "the  peoples" — i.  e., 
different  masses  or  bodies  of  men;  for  the  word  is 
plural — who  are  to  "imagine  a  vain  thing."  It  is 
"  the  kings  of  the  earth"  who  are  to  "  set  themselves." 
It  is  "the  rulers"  who  are  to  "take  council  together 
against  the  Lord,  and  against  His  anointed."  Ps.  ii. 
And  the  object  of  their  raging;  the  "vain  things" 
which  they  imagine ;  the  purpose  of  their  counsel ;  the 
end  of  their  combination ;  is  to  do  battle  against  the 
cause  of  Christ.  To  turn  back  the  course  of  events 
that  are  to  precede  the  setting  up  of  His  kingdom. 

Now,  I  say,  brethren — and  the  volume  of  history 
lies  open  to  affirm  or  contradict  the  statement — I  say, 
that  no  such  combination  of  the  Icings  and  rulers,  and 
nations  of  the  earth  has  yet  taken  place.  No  such 
banding  together  has  yet  occurred.  The  psalm, 
therefore,  is  yet  unfulfilled.  Not  yet  has  this  gather- 
ing taken  place.  Not  yet  have  the  confederate  rulers 
been  "dashed  in  pieces  like  a  potter's  vessel."  Not 
yet  have  the  nations  been  broken  "with  a  rod  of  iron." 
Not  yet,  therefore,  has  Christ  taken  to  Himself  his 
kingly  power.  These  are  the  very  events  that  shall 
mark  and  attend  it.  Not  yet,  therefore,  is  His  king- 
dom set  up.  These  are  the  events  that  shall  precede 
it.  And  this  breaking  in  pieces  of  these  confederate 
nations ;  what  is  it,  but  the  Stone  out  of  the  mountain, 
smiting  the  image ;  destroying  the  kingdoms  which 
form  it ;  and  itself  becoming  a  great  mountain  and 
filling  the  whole  earth?  Then,  when  "the  uttermost 
parts  of  the  earth"  have  become  his  possession,  it  shall 


THE   KINGDOM,   THE  LORD'S.  149 

be  that  "  He  shall  have  dominion  from  sea  to  sea ;  and 
from  the  river  unto  the  ends  of  the  earth.  .  .  .  They 
that  dwell  in  the  wilderness  shall  bow  before  Him ; 
and  His  enemies  shall  lick  the  dust.  Yea,  all  kings 
shall  fall  down  before  Him ;  all  nations  shall  serve 
Him.  Ps.  Ixxii.  8,  9.  11. 

The  same  promise  is  repeated  in  Zech.  ix.  10. 
"And  His  dominion  shall  be  from  sea  to  sea;  and 
from  the  river  unto  the  ends  of  the  earth."  Can  you 
doubt  as  to  the  locality  of  this  kingdom,  in  the  light 
of  such  passages  as  these. 

So,  when  the  seventh  angel  shall  sound  his  trumpet, 
what  is  to  be  his  proclamation  ?  "  The  kingdoms  of 
this  world  are  become  the  kingdoms  of  our  Lord  and 
of  His  Christ ;  and  He  shall  reign  for  ever  and  ever." 
Rev.  xi.  15.  How  precise  the  location.  It  is  not  a 
kingdom  to  be  set  up  in  some  far-off  region  of  immen- 
sity. It  is  not  an  abstraction.  It  is  not  an  ideal 
something,  of  which  we  can  have  no  tangible  experi- 
ence. It  is  to  be  a  real  and  visible  kingdom  on  earth. 
Here — in  this  world — where  He  bore  His  cross — He 
is  to  wield  His  sceptre  and  wear  His  crown. 

And  so,  when  God's  ransomed  ones  sing  the  new 
song  before  Him,  what  is  its  burden  ?  "  Thou  wast 
slain;  and  hast  redeemed  us  to  God  by  Thy  blood, 
out  of  every  kindred,  and  tongue,  and  people  and 
nation:  And  hast  made  us  unto  our  God,  kings  and 
priests;  and  we  shall  reign  on  the  earth"  Rev. 
v.  9,  10.  Now,  one  part  of  this  song,  is  just  as  true 
as  the  other.  The  redemption  of  which  they  sing,  is 
no  more  a  real  and  absolute  thing,  than  is  the  glory 
in  which  they  rejoice.  It  is  just  as  true,  that  they 
13* 


150          CERTAINTY  OP  ITS  LOCATION. 

are  kings  and  priests  unto  God,  as  it  is  that  they  are 
redeemed  unto  Him.  If  their  redemption  is  literal; 
so  is  their  reigning.  You  can  no  more  spiritualize 
the  one,  than  the  other.  If  you  can  explain  away  the 
last;  who  can  depend  upon  the  first? 

The  subject,  then,  is  brought  down  to  this  single 
issue.  Either  this  literal  earth  is  to  be  the  locality 
of  the  future  kingdom  of  God;  or  the  plainest  and 
most  positive  declarations  of  His  word  are  contra- 
dicted by  fact.  The  song,  moreover,  which  His  ran- 
somed ones  sing  before  Him,  asserts  that  as  true, 
which  is  not.  I  see  not  how  any  conclusion  can  be 
more  inevitable.  Do  you?  The  kingdom  of  this 
world,  must  become  the  kingdom  of  our  Lord  and  of 
His  Christ;  i.  e.,  it  must  become  His,  as  visibly  as 
now  it  is  that  of  the  powers  which  rule  over  it;  or 
the  prophecy  fails. 

The  ransomed  of  God,  must  reign  over  the  earth ; 
i.  e.,  they  must  exercise  a  visible  part  of  its  dominion, 
or  wield  a  kingly  power,  while  they  sustain  the 
priestly  office ;  or  the  song  which  they  sing,  agrees  not 
with  the  facts! 

Here,  then,  the  question  might  be  left.  The  con- 
clusion might  be  pronounced  entirely  safe,  That  this 
earth  is  to  be  the  locality  of  the  kingdom  spoken  of  in 
the  text.  I  suppose  we  may  rest  upon  it  as  a  proven 
and  incontrovertible  truth. 

But,  now  the  question  arises,  Does  not  the  Bible 
speak  of  "  the  end  of  the  world"  ?  Does  it  not  tell  us 
of  a  time,  when  "the  earth,  and  the  works  that  are 
therein,  shall  be  burned  up"?  How,  then,  shall  we 
reconcile  these,  apparently,  opposing  declarations  ? 


END   OP   THE   WORLD — WHAT.  151 

Beyond  doubt,  it  does  speak  of  these  things.  Still, 
there  is  nothing  but  entire  harmony  between  all  its 
statements. 

There  are  two  words,  which  are  rendered  "world" 
in  our  translation.  One  is  kosmos  ;  and  denotes  the 
order  and  visible  arrangements  of  the  literal  earth. 
The  other  is  aion;  an  age,  era,  or  dispensation. 
There  is  a  striking  illustration  of  their  use  in  Heb. 
ix.  26.  "For  then  must  He  often  have  suffered, 
since  the  foundation  of  the  world" — kosmou,  the 
literal,  visible  earth.  "But  now,  once  in  the  end  of 
the  world" — aion,  age  or  dispensation — "hath  He  ap- 
peared, to  put  away  sin,  by  the  sacrifice  of  Himself. " 
Here,  we  have  both  words.  And  we  cannot,  truth- 
fully, put  the  one  for  the  other.  Christ  did  not  ap- 
pear in  the  end  of  the  literal  world;  for  that  still 
continues,  as  when  He  came.  But  he  did  appear,  in 
the  end  of  the  age  or  dispensation,  that  was  to  pre- 
cede His  coming. 

So:  "The  field  is  the  world" — kosmos,  the  literal, 
visible  earth.  "But  the  harvest  is  the  end  of  the 
world" — not  kosmos;  but  aion,  the  age  or  dispensa- 
tion. Matt.  xiii.  38,  39. 

Again.  "Now,  all  these  things  happened  unto 
them  for  ensamples;  but  they  are  written  for  our 
admonition,  upon  whom  the  ends  of  the  world  are 
come."  1  Cor.  x.  11.  Now,  the  end  of  the  literal 
world  had  not  come  on  the  Corinthian  Christians. 
But  the  ends  of  the  ages  or  dispensations,  had.  And 
therefore  the  word  is  not  kosmos,  but  aion.  And  so 
it  is,  in  every  place  in  which  the  phrase  "the  end  of 
the  world,"  is  used.  There  are,  I  think,  but  seven  of 


152  DAY  OF   THE   LORD, 

them.*  And  aim,  is  the  word  employed  in  each. 
The  meaning  is,  the  end  of  the  ages  before  Christ's 
first  or  second  coming.  There  is  no  Scripture  in 
which  the  end  of  the  material  world  is  spoken  of. 
But  there  are  many,  in  which  its  everlasting  exist- 
ence is,  very  positively,  affirmed. 

And  now,  I  suppose,  the  question  will  occur,  Does 
not  St.  Peter  teach  the  destruction  of  the  world,  J>y 
fire?  Is  not  the  passage,  2  Pet.  iii.  10-13,  express 
and  clear  on  that  point? 

Whatever  may  be  the  mission,  which  that  element 
is  to  work;  no  one,  I  believe,  doubts  that  it  is  to  be 
put  forth  at  the  second  coming  of  our  Lord?  When- 
ever that  takes  place;  this  instrumentality  is  to  do  its 
predicted  work.  The  Apostle  expressly  assigns  it, 
to  "the  day  of  judgment,  and  perdition  of  ungodly 
men."  In  so  many  words,  he  calls  it  "the  day  of  the 
Lord."  This  then  is  a  settled  point. 

Now,  I  think,  we  shall  find  very  clear  proof,  that, 
whatever  may  be  its  work,  it  is  not  the  destruction  of 
the  world.  There  are  several  reasons  for  this: 

a.  Of  the  day  of  the  Lord,  it  is  written:  "Let  the 
sea  roar,  and  the  fulness  thereof;  the  world,  and  they 
that  dwell  therein. 

"Let  the  floods  clap  their  hands;  let  the  hills  be 
joyful  together, 

"Before  the  Lord;  for  He  cometh  to  judge  the 
earth."  Ps.  xcviii.  7-9.  In  Ps.  xcvi.  11, 12,  we  meet 
with,  almost  precisely,  the  same  words. 

*  They  are,  Matt.  xiii.  39,  40.  49:  xxiv.  3;  xxviii.  20;  Heb. 
ix.  26;  and  1  Cor.  x.  11.  I  do  not  remember  any  other. 


REASONS   FOR   REJOICING   IN.  153 

Now,  there  is  something  noticeable  in  this.  Why 
must  they  thus  rejoice?  The  reason  is,  "For  he 
cometh  to  judge  the  earth;  with  righteousness,  shall 
He  judge  the  world,  and  the  people  with  His  truth." 
The  time,  therefore,  of  the  conflagration  of  St.  Peter ; 
and  the  outburst  of  joy,  of  which  the  Psalmist  speaks; 
is  one  and  the  same.  It  is  the  season  of  Christ's 
return  to  judgment.  Clearly,  then,  this  fire  cannot 
work  the  destruction  of  the  world.  How  could  the 
Psalmist  call  on  the  trees  of  the  field  to  rejoice, 
before  the  Lord;  if  His  coming  involved  their  de- 
struction? Wherefore,  should  the  floods  clap  their 
hands;  why  should  the  hills  be  joyful  together;  and 
ocean  lift  up  the  grander  music  of  his  voice ;  if  they 
were  all  to  be  destroyed  at  His  coming?  It  would 
be  a  most  extraordinary  cause  of  joy. 

But  you  will  say:  "It  is  only  a  figure  of  speech. 
It  is  the  license  of  poetry. "  Of  course,  it  is  a  figure 
of  speech.  But  does  that  affect  its  truth?  Is  there 
no  meaning  in  these  words;  because  a  figure  is 
used?  Nay.  The  figure  extends  not  beyond  the 
words.  The  thought  conveyed,  the  fact  expressed,  is 
always  true;  always  real;  i.  e.,  when  the  figure  is 
truthfully  used.  The  figure,  is  the  drapery.  The 
thought  or  the  fact,  is  the  form  underneath  it;  and  is 
the  same,  whatever  garb  may  be  employed.  And  so, 
the  truth  here  expressed;  the  fact  asserted;  is,  that 
Christ's  second  coming,  will  be  a  cause  of  gladness 
and  rejoicing,  to  all  the  universe  of  God.  It  will 
confer  the  greatest  blessings  on  all  the  creatures  of 
His  hands.  And,  therefore,  they  are  called  on  to 
rejoice.  The  figure  is — the  clapping  of  hands;  the 


154  CREATION   DELIVERED. 

shout;  and  the  song  of  joy.  The  truth  or  the  fact, 
is — the  bestowment  of  blessings,  that  are  worthy  of 
a  heartfelt  and  joyous  acknowledgment. 

And  so  St.  Paul  tells  us,  that  "the  creature"  i.  e., 
the  whole  creation;  for  such  is  the  meaning  of  the 
word;  " shall  be  delivered  from  the  bondage  of  cor- 
ruption, into  the  glorious  liberty  of  the  children  of 
God."  Rom.  viii.  21.  But  this  deliverance,  of  the 
one  apostle;  and  this  conflagration,  of  the  other; 
occur  at  the  same  time.  They  take  place  at  the 
second  coming  of  our  Lord.  That  conflagration, 
therefore,  cannot  work  the  destruction  of  the  world. 
It  is  a  positive  blessing;  into  which  creation,  i.  e.,  the 
whole  creation,  shall  then  come.  It  shall  be  delivered 
"into  the  glorious  liberty  of  the  sons  of  Grod."*  It 
shall  feel  the  blight  and  the  evils  of  sin,  no  more. 
The  yoke  of  bondage,  under  which  it  now  groans, 
shall  be  broken,  and  cast  aside.  The  curse  shall  be 
lifted  off.  It  shall  no  longer  be  subject  to  vanity.  It 
shall  serve,  only  and  effectually,  the  real  ends,  for 
which  it  was  created.  It  does  not  do  so,  now.  It  is 
in  bondage;  dark,  and  heavy,  and  bitter.  It  "groan- 
eth  and  travaileth,  in  pain  together,  until  now. 

*  In  a  note  on  this  passage,  Messrs.  Conybeare  and  Howson,  in 
their  admirable  work,  "  The  Life  and  Epistles  of  St.  Paul"  say: 

"Literally;  the  freedom  which  belongs  to  the  glorification  of  the  sons 
of  God.  St.  Paul  here  suggests  an  argument,  as  original,  as  it  is 
profound.  The  very  struggles,  which  all  animated  beings  make 
against  pain  and  death,  show  (he  says),  that  pa;n  and  death  are 
not  a  part  of  the  proper  laws  of  their  nature ;  but  rather,  a  bon- 
dage imposed  upon  them,  from  without.  Thus,  every  groan  and 
tear,  is,  an  unconscious  prophecy  of  liberation  from  the  power  of 
evil."  Vol.  ii.  p.  179. 


GOD'S   WORKS,   FOR   EVER.  155 

Then,  the  hour  of  its  deliverance  shall  come.  It  has 
groaned  with  man,  beneath  the  curse.  With  him,  it 
shall  rejoice,  in  deliverance,  from  its  power.  It  has 
shared  the  ruins  of  the  fall.  It  shall  exult  in  the 
greater  blessings  of  redemption.  And,  because  it 
shall  share  the  glory  of  this  restoration,  when  Christ 
comes ;  it  is  called  upon  to  shout  for  joy,  in  the  hour 
of  His  appearing.  That  conflagration,  therefore,  will 
not  work  the  destruction  of  the  world. 

b.  Again.  Of  all  God's  purposes,  it  is  true,  that, 
"whatsoever  God  doeth,  it  shall  be  for  ever.''  Eccles. 
iii.  4.  Why,  that  is  planning  like  a  God !  I  know, 
we  are,  often,  told  that  this  world  is  like  a  scaffold- 
ing; set  up  to  aid  in  the  erection  of  God's  spiritual 
temple;  and,  when  this  end  is  gained,  it  is,  like  the 
scaffolding,  to  be  taken  down.  It  has  served  its  pur- 
pose. It  will  be  needed  no  more. 

Well,  brethren,  this  may  do  very  well,  for  a  figure, 
a  license  of  speech.  Some  may  even  call  it  fine 
poetry.  Perhaps,  you  may  have  heard  it  so  called. 
My  answer  is,  It  is  not  so  written.  It  contradicts  the 
word  of  God.  It  is,  therefore,  false.  God,  Himself, 
says :  "  Thus  saith  the  Lord,  that  created  the  heavens ; 
God,  Himself,  that  formed  the  earth  and  made  it ;  He 
hath  established  it;  He  created  it  not  in  vain.  He 
formed  it  to  be  inhabited.  I  am  the  Lord,  and  there 
is  none  else.  Isa.  xlv.  18. 

He  who  makes  an  article,  knows  why  he  made  it. 
Here  is  the  declaration  of  the  Almighty  Maker  of 
heaven  and  earth.  He  tells  us  why  He  made  it.  He 
makes  known  the  purpose,  which  He  had  in  view,  in 
its  formation.  He  hath  " established  it."  It  cannot, 


156  PERPETUITY   OP   THE   EARTH. 

therefore,  be  moved.  He  made  it  "to  be  inhabited," 
not  destroyed.  And  that  purpose  shall  be  gained.  It 
shall  be  carried  triumphantly  through.  He  under- 
writes for  it,  in  the  words,  "I am  the  Lord."  Who 
can  stay  His  hand?  His  own  Omnipotence  is  the 
pledge,  that  His  sovereign  will,  shall  be  accomplished. 

And,  so  we  read:  "The  earth  abideth  for  ever." 
Eccles.  i.  4.  Aye :  there  is  the  purpose  of  Him  who 
changeth  not.  Generations  come  and  go.  They 
shall  do  so,  for  ever.  I  mean,  not,  that  in  the  coming 
age,  death  shall  destroy  them.  No.  He,  himself, 
shall  be  destroyed.  He  shall  have  no  part,  or  place, 
in  the  "new  heavens  and  the  new  earth. "  But,  as 
men  in  the  flesh,  are  prepared  for  their  glorified 
bodies ;  they  shall  be  removed  hence,  as  Adam  would 
have  been,  had  he  never  sinned.  As  Enoch  was; 
when  "he  was  not,  for  God  took  him."  As  Elijah 
was;  when  "the  chariots  of  fire,  and  the  horses  of 
fire,"  bore  him  to  the  presence  of  his  God.  Or,  as 
our  Lord  was;  when  "a  cloud  received  Him  out  of 
their  sight."  There  are  instruments  enough,  and 
modes  enough,  with  God.  And,  thus,  "for  ever"  shall 
generations  come  and  go.  Thus,  "for  ever"  shall  the 
earth  abide.  Thus,  "forever"  shall  Christ  "be  a 
Priest  upon  His  throne;"  and  thus,  "for  ever,"  shall 
"men  be  blessed  in  Him!" 

And,  so  again,  we  read  of,  "the  earth,  which  He 
hath  established  for  ever"  Ps.  Ixxviii.  69.  And,  again, 
we  are  told:  "The  world  is  established,  that  it  cannot 
be  moved."  Ps.  ciii.  1.  And,  to  the  same  import,  we 
are  assured,  that  He  "laid  the  foundations  of  the 
earth,  that  it  should  not  be  removed  for  ever."  Ps. 


CHRIST   INHERITS   THE   NATIONS.  157 

civ.  5.  And  again:  "Thou  hast  established  the 
earth,  and  it  abideth.11  Ps.  cxix.  90.  And  so,  the 
covenant  with  Noah,  for  the  preservation  of  the  earth, 
was  "for  perpetual  generations.11 

In  all  these  passages,  there  is  nothing  like  destruc- 
tion. Their  teaching  is,  clearly  and  incontrovertibly, 
as  far  removed  from  it  as  possible.  And  so,  we  read : 
"Arise,  0  God,  and  judge  the  earth:  for  Thou  shalt 
inherit  all  nations.11  Ps.  Ixxxii.  8.  What  does  that 
mean?  How,  inherit?  Is  not  the  world  His,  by 
creation?  Has  He  not,  therefore,  a  sovereign  right 
to  it?  Assuredly,  He  has.  How,  then,  can  he  in- 
herit it? 

In  consequence  of  redemption.  The  earth  was 
doomed  to  destruction,  because  of  sin.  It  was  a  for- 
feit world.  Destruction  was  its  lawful  doom.  But 
Christ  came.  He  undertook  to  restore  the  authority  of 
0-od  upon  it;  without  loss  to  the  honour  of  His  govern- 
ment. For  this  He  died.  Henceforth,  the  earth,  on 
which  He  suffered,  became  a  part  of  His  "purchased 
possession.11  It  is  His,  by  the  terms  of  the  everlast- 
ing covenant.  On  it,  His  throne  is  to  be  for  ever  set 
up.  It  is  His  now,  by  inheritance;  i.  e.,  it  comes  to 
Him,  as  a  part  of  that  which  He  redeemed.  Hence, 
when  He  comes  to  gather  together  His  people,  He 
also  comes  to  "inherit  all  nations;"  i.  e.,  to  set  up 
His  kingdom,  and  rule  over  them  for  ever. 

No,  brethren,  no!  It  is  not  for  the  earth,  on 
which  the  Redeemer  trod,  to  be  blotted  out  of  being. 
It  is  consecrated  for  evermore.  It  witnessed  His 
humiliation.  It  shall  look  on  His  infinite  exaltation. 
It  saw  His  name  cast  out  as  evil.  It  shall  hail  it,  as 

14 


158          EARTH  ABIDETH  FOR  EVER. 

the  "name,  that  is  above  every  name."  It  sustained 
His  cross.  It  shall  yet  be  bright  with  the  glory  of 
His  crown.  Bethlehem  and  Nazareth  and  Galilee 
and  Calvary,  shall  yet  be  spots  of  loftiest  renown. 
When  the  consequences  of  man's  sin  are  stayed; 
when  the  scroll  of  prophecy  is  fully  unrolled;  dwellers 
in  other  worlds  shall  flock  to  this,  to  "look  into"  the 
wondrous  story  of  redemption  through  the  blood  of 
Jesus!  The  manger,  the  cross,  and  the  tomb,  shall 
be  the  central  marvels  of  the  universe;  through  all 
the  periods  of  the  everlasting  age.  Here — they  shall 
say — he  was  laid  in  the  manger.  Here,  He  sat 
wearied  on  Jacob's  well.  Here,  He  was  tempted  of 
the  devil.  Here,  He  was  transfigured  on  the  Mount. 
Here,  He  hung  on  the  cross ;  and  here  He  lay  down 
in  the  tomb ! 

And  thus  "  the  earth  abideth  for  ever,  "  as  a  part 
of  the  purchased  inheritance"  of  His  people.  Its 
redemption  price  is  the  blood  of  Jesus.  And  so,  His 
promise  is,  that  "they  shall  inherit  the  earth.'1  They 
do  not  do  so,  now.  Often,  they  are  "the  poor  of 
this  world."  But  the  day  is  fast  coming,  when  they 
shall  enter  on  their  inheritance.  They  shall  put  on 
their  robes  of  glorious  royalty.  And,  when  the  kings 
and  conquerors  of  earth  are  rooted  out  and  forgot- 
ten; they  shall  be  held  in  everlasting  remembrance. 
"Their  inheritance  shall  be  for  ever."  The  Bible, 
therefore,  abounds  with  statements  of  this  truth. 
Thus,  in  one  single  psalm — the  thirty-seventh — we 
meet  with  no  less  than  seven  distinct  declarations  of  it. 
They  are  such  as;  "The  righteous  shall  inherit  the 
land,  and  dwell  therein  for  ever."  Now,  what  does 


SAME   TRUTH   REPEATED.  159 

this  continued  repetition  of  this  truth,  mean?  Where- 
fore, is  it  so  repeatedly,  affirmed?  Does  it  not  teach 
us,  that,  however  we  may  be  disposed  to  regard  it ; 
in  the  mind  of  God,  it  is  a  great,  a  fixed  and  a  glo- 
rious theme — worthy  of  being  advanced  to  a  front 
place  in  our  regard.  It  is  in  vain  to  strive  to  deny 
it.  There  it  is;  clear,  and  plain,  and  unmistakable 
in  its  outlines.  If  you  turn  from  it,  in  one  part ;  it 
meets  you,  in  another.  It  is  in  vain  to  strive  to 
evade  it.  Its  sense,  is  transparency,  itself.  Not 
now,  do  the  people  of  God,  "dwell  in  the  land,  for 
ever."  Often,  they  have  in  it,  no  temporary  home. 
Not  now  is  their  inheritance,  in  it,  for  ever.  Death 
cuts  them  off;  even  as  others.  But  they  shall  yet 
possess  it,  for  their  everlasting  home.  And  observe: 
they  "inherit  it."  They  are,  "heirs  of  the  world." 
It  comes  to  them,  through  the  line  of  another.  Its 
descent  to  them,  is  through  the  work  of  Jesus. 
They  are  "joint  heirs'  with  Him.  "The  kingdom 
and  dominion  and  the  greatness  of  the  kingdom, 
under  the  whole  heaven,  shall  be  given  to  the  people 
of  the  saints  of  the  Most  High."  And  this  is  another 
reason,  why  the  conflagration  spoken  of,  cannot  work 
the  destruction  of  the  world. 

c.  It  will  not  do  so,  because  the  terms,  under  which 
it  is  described,  forbid  it.  The  time  of  this  conflagra- 
tion, is  called  "the  harvest  of  the  earth."  "  The  har- 
vest is  the  end  of  the  world.19  Now,  nothing  could  be 
further  from  the  idea  of  harvest,  than  destruction. 
The  one  is  the  very  antipodes  of  the  other.  They 
are  opposed,  throughout.  The  harvest  is,  for  the 
ingathering  of  the  fruits;  not  for  the  destruction, 


160  DESIGN   OF  THE   HARVEST, 

either  of  them,  or  the  field,  on  which  they  grew.  If 
destruction  attends  it,  at  all,  it  is  merely  that  of  the 
weeds  and  noxious  plants;  in  order  to  prepare  the 
field  for  the  crop  of  the  following  year.  And  very 
strikingly  do  our  Lord's  words  carry  out  this  idea, 
when  He  says ;  "  In  the  time  of  harvest,  I  will  say  to 
the  reapers,  Gather  together  first,  the  tares  and  burn 
them;  but  gather  the  wheat  into  my  barn/'  Matt, 
xiii.  30.  And  so,  He  continues;  "As,  therefore,  the 
tares  are  gathered,  and  burned,  in  the  fire ;  so  shall  it 
be,  in  the  end  of  the  world.  The  Son  of  Man  shall 
send  forth  His  angels,  and  they  shall  gather  out  of 
His  kingdom,  all  things  that  offend,  and  them  which 
do  iniquity:  and  shall  cast  them  into  a  furnace  of 
fire."  (vs.  40,  41.)  Their  destruction  is,  just,  a  pre- 
paration of  the  field  of  the  world,  for  that  which  is  to 
follow.  It  is  one  of  the  circumstances  of  the  harvest ; 
not  the  harvest  itself.  And  "  His  kingdom" — out  of 
which,  "all  that  offend,  and  they  that  do  iniquity" — 
shall  be  gathered;  is,  clearly,  the  field  in  which  the 
wheat  and  the  tares  were  sown;  i.  e.,  the  world.  And 
the  glorious  consummation  of  it  all,  is:  "Then  shall 
the  righteous  shine  forth,  as  the  sun,  in  the  kingdom  of 
their  Father."  All  through  this  passage,  brethren, 
the  kingdom  is  one  and  the  same.  It  is  the  field — 
the  world — in  which  the  good  seed  and  the  tares  were 
sown;  out  of  which,  "all  that  offend"  shall  be 
gathered;  and  in  which,  "the  righteous  shall  shine 
forth,  as  the  sun,"  for  ever.  "Search  and  look;"  if 
these  things  are  not  so.  Our  Lord  is  speaking  of  the 
same  event,  which  St.  Peter  describes.  Both  call  for 
the  same  element;  i.  e.,  a  purifying  conflagration. 


NOT   DESTRUCTION.  161 

And  the  "  new  heavens,  and  the  new  earth,  in  which 
dwelleth  righteousness,"  of  which  the  Apostle  speaks; 
what  is  this,  but  the  field  of  the  world;  or  the  king- 
dom, "out  of  which  all  that  offend,"  shall  be  gather- 
ed? The  event  is  the  same,  in  both.  The  means 
employed,  are  the  same;  and  the  end  attained,  is  the 
same.  They  are  one,  throughout. 

And,  precisely,  in  the  same  line  of  thought,  St. 
Peter  avers,  that  the  purpose  of  this  conflagration,  is, 
"the  perdition  of  ungodly  men."  And  after  this  is 
accomplished,  the  earth  is  to  put  on  a  new  phase  of 
beauty;  in  which,  no  one  discordant  element  shall 
again  appear.  This  destruction  was  accomplished, 
once,  by  a  flood.  It  will  be  again,  by  fire.  In  the 
flood,  the  Apostle  says,  "the  earth  perished."  Moses 
says,  it  was  "destroyed."  How  did  it  perish?  How 
was  it  destroyed  ?  Simply,  in  reference  to  its  state, 
for  a  time,  as  an  habitable  globe.  No  other  destruc- 
tion was  wrought  by  the  flood.  None  other  will  be, 
by  the  fire. 

Nor,  indeed,  will  the  second  destruction,  be  so 
great  as  the  first.  "I  will  not  again  curse  the  ground 
any  more  for  man's  sake.  .  .  .  Neither  will  I  again, 
smite  any  more,  every  living  thing  as  I  have  done." 
Gen.  viii.  21.  Whatever,  therefore,  this  destruction 
may  be;  it  will  neither  be  so  fearful,  nor  so  extensive 
as  the  first.  There  shall  be  nothing  in  it,  to  interrupt 
the  return  of  "seed-time  and  harvest,  and  cold  and 
heat,  and  summer  and  winter."  These  are  to  endure 
as  long  as  the  earth  lasts.  And  that  is  to  be,  "for 
ever."  And  so,  this  conflagration  will  not  work  the 
destruction  of  the  world. 

14* 


162  THE   DESIGN   OP 

Again,  therefore,  the  question  returns:  What  does 
this  passage  mean?  What  is  the  truth,  which  it  sets 
forth?  What  is  the  end,  to  be  gained,  by  this  con- 
flagration ? 

You  are  to  observe — and  it  is  of  the  first  importance 
that  you  do  so — that  the  destruction  of  which  it  speaks, 
is  that  of  the  living  wicked.  It  is  "the  perdition  of 
ungodly  men;"  i.  e.,  of  the  eminently  ungodly.  The 
word,  very  clearly,  calls  for  this  rendering.  This  is 
the  object,  for  which,  all  this  machinery  of  judgment 
is  to  be  set  in  motion.  And  you  will  find,  I  think, 
that  there  is  nothing  in  the  words  of  St.  Peter,  to 
extend  their  meaning,  beyond  this.  While  there  is 
much,  both  in  his  words,  and  in  other  passages,  thus 
to  limit  them.  He  expressly  asserts,  that  it  is  for 
this  purpose.  And  other  passages  confirm  this  view. 

"Upon  the  wicked.  He  shall  rain  snares,  fire  and 
brimstone,  and  an  horrible  tempest/'  Ps.  xi.  6.  Now, 
these  fiery  judgments  are,  manifestly,  reserved  for 
one  class.  They  shall  come  down  on  the  head  of 
"the  wicked;"  i.  e.,  the  living  wicked;  while  others 
shall  be  as  free  from  them  as  the  Israelites  were  in 
Goshen;  when  the  judgments  of  God  overtook  the 
Egyptians. 

So,  again  we  read:  "The  day  of  the  Lord  of  hosts 
shall  be  upon  every  one  that  is  proud  and  lofty ,  and 
upon  every  one  that  is  lifted  up;  and  he  shall  be 
brought  low."  Isa.  ii.  12.  Now,  this  "day  of  the 
Lord,"  will  be  "when  He  ariseth  to  shake  terribly  the 
earth"  (ver.  21) — i.  e.,  the  very  time  of  which  St.  Peter 
speaks.  There  shall  be  a  mighty  combination  of  the 
powers  of  the  earth,  in  the  latter  days.  They  shall 


THE   CONFLAGRATION.  163 

be  "proud  and  lifted  up,"  in  the  madness  of  their 
rage  against  the  Most  High.  They  consult  to  over- 
throw His  cause.  They  band  themselves  together  to 
fight  against  it.  It  will  be  such  a  gathering,  as  earth 
had  never,  before,  seen.  Its  rulers  are,  clearly, 
pointed  out.  But  of  them,  in  the  flush  of  their 
power,  God  says:  "I  will  rain  upon  him,  with  pesti- 
lence, and  with  blood;  and  I  will  rain  upon  him  and 
his  bands,  and  upon  the  many  people  that  are  with 
him,  an  overflowing  rain,  and  hailstones,  fire  and 
brimstone."  Ezek.  xxxviii.  22.  Now,  what  is  this, 
but  the  same  catastrophe  ?  The  Psalmist  and  Prophet 
and  Apostle,  speak  of  it.  And  if  you  ask,  When  will 
it  take  place?  The  prophet  tells  us,  when  he  says: 
"When  I  have  brought  them,"  i.  e.,  the  whole  house 
of  Israel,  "from  the  people,  and  gathered  them  out  of 
their  enemies'  lands,  and  am  sanctified  in  them,  in 
the  sight  of  many  nations ;  .  .  .  and  have  left  none 
of  them  any  more  there  .  .  .  and  have  poured  out  my 
Spirit  upon  the  whole  house  of  Israel,  saith  the  Lord 
God."  xxxix.  27-9.  And  this,  beyond  all  contro- 
versy, will  not  be  done,  until  "the  day  of  the  Lord" — 
i.  e.,  the  very  time  of  which  St.  Peter  speaks.  But, 
after  these  judgments,  we  read:  "And  I  will  set  my 
glory  among  the  heathen,  and  all  the  heathen" — i.  e., 
the  nations — "shall  see  my  judgment  that  I  have  exe- 
cuted: and  my  hand  that  I  have  laid  upon  them." 
(ver.  21.)  What  nations,  brethren,  if  all  are  then 
swept  away?  How  can  Jehovah  be  sanctified;  ex- 
cept in  the  eyes  of  those  who  see  His  judgments,  and 
are  saved  from  their  power  ?  And  this  is  but  one, 


164  ANIMAL   KINGDOM,   RESTORED. 

of  many  passages,  which  lead   us  to  the  same  con- 
clusion. 

Very  fearful,  indeed,  is  the  scene  which  St.  Peter 
brings  before  us.  But  then,  I  beg  you  to  examine 
and  see — it  is  not  a  universal  destruction,  of  which  he 
speaks.  Its  purpose  is  "the  perdition  of  the  un- 
godly;" the  sweeping  away  of  the  banded  enemies  of 
God:  the  uprooting  of  all  His  foes;  the  breaking  in 
pieces  of  all  combinations  against  Him.  The  animal 
kingdom  reappears  on  the  stage.  They  will  be  to  the 
world,  in  the  millennial  age — which  this  conflagration 
introduces — just  what  they  were  to  man  in  Eden. 
There  will  be  no  new  creation  of  them.  They  will  be 
restored  to  their  first  type;  i.  e.,  as  it  was,  before  the 
grant  of  animal  food  was  permitted.*  The  earth  is 
to  be  purified  from  the  presence  of  the  banded  ene- 
mies of  our  "Lord  and  His  Christ."  Its  imprisoned 
fires  shall  be  let  loose.  Earthquakes  shall  rend  it. 
Volcanic  eruptions  shall  change  it.  "The  heavens' — 
i.  e.,  the  atmosphere — "shall  pass  away  with  a  great 

*  It  is  quite  needless  for  us  to  inquire,  Now  the  change  from 
their  first  estate,  was  effected?  We  are  not  told.  So  it  is  just  as 
useless  to  ask,  How  will  they  be  restored  to  their  first  estate?  We 
do  not  know.  We  are  not  told  We  are  told,  that,  before  man's 
sin,  "every  green  herb"  was  given  for  meat,  "to  every  beast  of  the 
earth,  and  to  every  fowl  of  the  air,  and  to  every  thing  that  creepeth 
upon  the  earth."  Gen.  i.  30.  That  is  the  record,  plain  and  exact, 
and  positive,  as  language  can  make  it.  This  Eden-picture  of  the 
animals  in  peace,  is  brought  back  again,  in  the  kingdom  of  the 
Messiah.  The  millennial  age  restores  it.  In  what  the  change  will 
consist;  how  it  will  be  brought  about;  precisely  how  much  is  re- 
quired to  produce  it;  I  do  not  claim  to  know.  Do  you?  The 
positive  statement  is  made ;  and  no  more. 


HEAVENS   PASSING   AWAY.  165 

noise.'9  Very  descriptive  is  this  phrase.  It  is,  "pass 
by,  with  a  rushing  sound,  as  of  a  tornado."*  It  is  a 
fearful  commotion.  But  it  does  not,  at  all,  convey 
the  idea  of  universal  destruction.  The  description  of 
the  Apostle,  very  strikingly  reminds  one,  of  the  ter- 
rors attending  the  eruptions  of  the  great  volcanoes* 
"One  cannot,"  says  Bishop  Berkley,  "form  a  juster 
idea  of  the  noise  emitted  by  the  mountain,  (Vesuvius,) 
than  by  imagining  a  mixed  sound,  made  up  of  the 
raging  of  a  tempest,  the  murmur  of  a  troubled  sea, 
and  the  roaring  of  thunder  and  artillery,  confused 
altogether.  Though  we  heard  this  at  the  distance  of 
twelve  miles;  yet  it  was  very  terrible."  In  1744,  the 
flames  of  Cotopaxi  rose  three  thousand  feet  above  the 
brink  of  the  crater;  and  its  roarings  were  heard  at 
the  distance  of  six  hundred  miles.  (Dick.) 

Of  an  eruption  from  Kilauea  Hawaii,  we  have  the 
following  account:  "The  lavas  rolled  on,  sometimes 
sluggishly  and  sometimes  violently It  swept 

*  It  is  very  interesting  to  note  how  the  earlier  versions  rendered 
this: 

Wiclif— 1380 — has  it:  "For  the  day  of  the  Lord  schal  come  as  a 
theef:  in  whiche  heuenes,  with  greet  hire" — i.  e.,  confusion — 
"schuln  passe;  and  the  elementis  schuln  be  dissolved  bi  heete; 
and  the  erthe,  and  alle  the  werkis  that  ben  in  it;  schulen  be 
brente." 

Tyndale — 1534 — "The  hevens  shall  perisshe  with  terrible  noyes, 
etc." 

Cranmer — 1539 — "The  heauens  shall  passe  away,  in  maner  of  a 
tempest" 

Rheims — 1582 — "In  the  which,  the  heauens  shal  passe  with 
great  violence,  but  the  elementes  shal  be  resolued  with  heate,  and 
the  earth,  and  the  vvorkes  which  are  in  it,  shal  be  burnt.'* 


166  THE   EARTH,    PREPARED 

away  forests  in  its  course;  at  times  parting  and  en- 
closing islets  of  earth  and  shrubbery;  and,  at  other 
times,  undermining  and  bearing  away  masses  of  rock 
and  vegetation  on  its  surface.  Finally,  it  plunged 
into  the  sea,  with  loud  detonations.  The  burning  lava, 
on  meeting  the  waters,  was  shivered,  like  melted  glass, 
into  millions  of  particles,  which  were  thrown  up  in 
clouds,  that  darkened  the  sky,  and  fell  like  a  storm  of 
hail  over  the  surrounding  country.  Vast  columns  of 
steam  and  vapours  rolled  off  before  the  wind;  whirl- 
ing in  ceaseless  agitation,  and  the  reflected  glare  of 
the  lavas  formed  a  fiery  firmament  overhead.  For 
three  weeks,  this  terrific  river  disgorged  itself  into  the 
sea,  without  abatement."  (Dana's  Geology,  U.  S.  Ex- 
ploring Expedition,  p.  190.) 

"The  intense  heat  of  the  fountain  and  stream  of 
lava,  caused  an  influx  of  cool  air,  from  every  quarter. 
This  created  terrific  whirlwinds,  which,  constantly 
stalking  about,  like  so  many  sentinels,  bade  defiance 
to  the  daring  visitor."  (American  Journal  of  Science, 
Sept.  1852,  p.  258.) 

Now,  you  have  but  to  enlarge  this  scene.  You 
have  but  to  suppose  the  imprisoned  fires,  that  glow 
beneath  the  surface  of  the  earth,  to  be  let  loose ;  in 
order  to  realize  the  terrific  grandeur  of  the  event 
sketched  by  St.  Peter.  And,  so  perfect  is  the  prepa- 
ration for  this,  that  Mr.  Lyell  says :  "  When  we  con- 
sider the  combustible  nature  of  the  elements  of  the 
earth,  so  far  as  they  are  known  to  us;  the  facility 
with  which  their  compounds  may  be  decomposed,  and 
enter  into  new  combinations;  the  quantity  of  heat 


FOR  THIS   CONFLAGRATION.  167 

which  they  evolve  during  these  processes;  when  we 
recollect,  that  water  itself  is  composed  of  two  gases, 

which,  by  their  union,  produce  intense  heat; 

we  may  be  allowed  to  share  the  astonishment  of  Pliny, 
that  a  single  day  should  pass,  without  a  general  confla- 
gration." (Principles  of  Geology,  Vol.  ii.  p.  451.) 

As  yet,  the  hand  that  formed  these  elements,  re- 
strains them.  He  will  do  so,  until  His  designs  are 
accomplished.  They  are  powerless  against  Him. 
When  the  appointed  time  has  come;  those  restraints 
will  be  lifted  off.  He,  who  kindled  those  fires;  will 
summon  them  to  their  work.  He  will  let  loose  the 
imprisoned  elements.  The  instrumentalities  that  have 
slumbered  so  long;  will  come  forth  to  their  mission.* 
His  hand  will  prescribe  their  course;  direct  their  pro- 
gress; assign  their  limits;  and,  by  them,  overwhelm 
the  banded  enemies  of  His  cause,  with  swift  and 
remediless  destruction ! 

When  this  is  done,  the  "new  heavens  and  the  new 
earth"  appear;  and  a  new  order  of  things  is  set  up. 
And,  so  St.  Paul  teaches,  when  he  says:  "And 
Thou,  Lord,  in  the  beginning,  hast  laid  the  foundation 
of  the  earth:  and  the  heavens  are  the  work  of  Thy 
hand.  They  shall  perish;  but  Thou  remainesfr."  But 
how  perish?  The  next  verse  answers,  "And  as  a 

*  I  suppose,  the  doctrine  of  the  Bible  is,  that,  by  a  special  act  of 
His  power,  God  will  set  in  operation,  the  instruments  that  shall 
accomplish  this.  The  preservation  therefore  of  the  animal  king- 
dom ;  and  of  the  nations  not  banded  together  with  the  Beast,  and 
False  Prophet ;  is  altogether  consistent  with  the  idea  of  this  con- 
flagration, inasmuch  as  it  will  be  limited  to  certain  regions ;  and 
occupy,  probably,  considerable  time  in  its  progress. 


168        HEAVENS  AND  EARTH  CHANGED. 

vesture  shalt  Thou  fold  them  up,  and  they  shall  be 
changed.1'    Heb.  i.  10-12. 

Aye:  that  is  it.  "  Changed!"  The  curse  shall  be 
lifted  off.  The  blight  of  sin  shall  rest  upon  the  works 
of  God  no  more.  Now,  all  creation  is  subject  to 
unholy  uses.  The  sun  shines  on  the  evil;  as  well  as 
on  the  good.  The  moon  and  the  stars  look  down  on 
wrong,  and  oppression,  and  crime.  The  sighing  of 
the  prisoner,  the  down-trodden,  and  the  oppressed, 
goes  forth  on  every  breeze.  The  earth  nourishes 
those,  who  defy  its  Maker  and  theirs.  The  rains  fall 
on  the  lands  of  those,  who  are  rebels  against  God; 
and  tyrants  over  man.  All  the  courses  of  nature 
minister  to  those,  who  harden  themselves  in  oppo- 
sition to  His  will.  And  the  very  air,  that  bears  life 
and  blessings  upon  its  wings,  is  returned  in  curses  to 
Him  who  bade  it  blow !  The  earth  was  made,  teem- 
ing with  wondrous  beauty.  Now  thorns,  and  thistles, 
and  noxious  weeds,  infest  it.  Tempests  sweep  across 
it.  Earthquakes  rend  its  bosom.  Pestilence  and 
disease  go  forth,  through  every  land;  and  decay  and 
death  reign  everywhere,  with  resistless  sway.  But 
in  all  these  respects,  "it  shall  be  changed.'*  From 
all  these  evils  it  shall  be  cleansed.  It  shall  be  re- 
stored to  beauty,  equal  to  that  which  first  adorned  it. 
Again,  it  shall  lie  in  the  light  of  its  Creator's  smile. 
But  that  Creator  shall  then  assume  the  dearer  name 
and  wear  the  brighter  crown,  of  its  Redeemer.  No 
cloud  of  sin  shall  darken  it  again.  A  beauty,  a  glory 
and  a  blessedness,  worthy  of  its  Redeemer's  work, 
shall  be  its  everlasting  portion.  And  God's  will  shall 
then,  "be  done  on  earthy  as  it  is  in  heaven."  Then 


BLESSEDNESS   OF   THE   THEME.  169 

the  scene,  which  the  poet  has  sketched,  from  "the 
volume  of  the  Book,"  shall  be  realized;  and 

"One  song  employ  all  nations;  and  all  cry 
Worthy  the  Lamb,  for  He  was  slain  for  us. 
Worthy  the  Lamb,  the  hills  and  plains  reply. 
The  dwellers,  in  the  vales,  and  on  the  rocks, 
Shout  to  each  other;  and  the  mountain  tops, 
From  different  mountains,  catch  the  flying  joy; 
Till,  nation  after  nation,  taught  the  strain, 
Earth  rolls  the  rapturous  hosanna  round!" 

I  know  not,  brethren,  how  this  theme  may  affect 
you.  But,  for  myself,  I  confess,  I  cannot  dwell  upon 
it,  without  a  quickening  pulse,  at  the  thought  of  the 
final  and  glorious  triumph  which  it  sets  before  us! 
I  bless  God,  for  the  bright  glimpses  of  the  splendours 
which  shall  mark  the  Redeemer's  reign.  It  is  a 
wondrous  privilege  to  be  permitted  to  look  forward 
and  contemplate  the  period  of  His  glorious  return  to 
earth.  It  is  a  blessed  thing,  to  turn  the  eye  of  faith 
upon  the  brightness  of  His  "many  crowns!"  And, 
as  we  dwell  thereon,  that  which  places  a  hope — firmer 
than  an  adamantine  rock,  beneath  our  feet — is  that  the 
pathway  to  those  crowns,  leads  up  from  the  foot  of  the 
cross !  The  cross  of  Christ !  0,  it  shall  yet  be  the 
central  figure  of  all  creation 's  history  !  From  it  shall 
go  forth  the  mighty  attraction,  that  shall  hold  the 
universe  together.  And  as  worlds  revolve  around 
their  central  sun;  so,  shall  the  universe  move  in  its 
mighty  orbit,  round  the  central  fact  of  "Christ,  and 
Him  crucified." 

On  that  cross,  the  Saviour  won  His  crown.  His 
"agony  and  bloody  sweat;  His  cross  and  passion;" 

15 


170  CONCLUSION. 

invest  it  with  all  its  glories.  The  brightness  of  the 
one  would  have  had  no  existence,  but  for  the  shame 
and  humiliation  of  the  other. 

And  His  example,  here,  points  out  a  great  truth  to 
us.  If  we  would  attain  to  the  glory  of  His  kingdom ; 
we  must  seek  and  find,  an  interest  in  His  cross. 
Faith  in  Jesus  Christ,  must  unite  us  with  His  death ; 
or  we  shall  have  no  share  in  all  the  blessings  which 
that  death  secured.  The  cross  must  lead  us  to  the 
crown.  Only,  in  its  shadow,  are  we  safe.  Only,  in 
the  death,  which  it  sets  forth,  can  we  attain  to  life. 
Only,  through  the  shame,  which  it  records,  can  we 
receive  a  title  to  the  glory  and  blessedness  of  the 
everlasting  kingdom.  Men  and  brethren,  what  is  that 
cross  to  you  ? 


LECTURE  X. 


FOE  unto  the  angels  hath  He  not  pat  in  subjection  the  world  to 

come,  whereof  we  speak. — HEB.  ii.  5. 
And  the  kingdom  and  Dominion,  and  the  greatness  of  the  kingdom, 

under  the  whole  heaven,  shall  be  given  to  the  people  of  the  saints 

of  the  Most  High,  etc. — DAN.  vii.  27. 

THE  subject  which  these  words  bring  before  us,  is  The 
state  of  the  earth,  as  the  seat  of  the  kingdom  of  Grod. 

The  argument  on  this  subject,  in  the  Epistle  to  the 
Hebrews,  is  a  very  striking  one.  In  chapter  first,  the 
apostle  declares  the  superiority  of  Christ  over  the 
angels  :* 

a.  In  His  name,  or  nature. 

b.  In  His  honours;  or  the  position  He  fills;  and 

c.  In  His  offices. 

In  office,  He  is  to  be  king.  He  is  set  apart  to  this 
by  solemn  covenant.  Then  follows  an  exhortation  to 
obedience;  based  on  the  foregoing  considerations. 
Then — resuming  the  course  of  the  argument — the 
apostle  declares,  that  to  Christ,  and  not  to  the  angels, 
hath  God  "  put  in  subjection  the  world  to  come,  whereof 
we  speak;"  i.  e.,  which  is  to  be  the  seat  of  His  king- 
dom. His  argument  further  is,  that  dominion  over  all 


172  STATEMENT   OF   THE   ARGUMENT 

His  works  was  first  given  by  God  to  man ;  that  it  was 
lost ;  but  that  Jesus — in  assuming  our  nature — re- 
served to  Himself,  and  His  people  through  Him,  the 
exercise  of  the  grant  of  dominion  thus  given;  thus 
lost;  and  thus  regained.  In  Him  the  purposes  of 
God  will  be  completely  and  gloriously  fulfilled. 

You  will  find,  I  think,  that  this  is  an  exact  state- 
ment of  the  argument.  The  apostle  quotes  the  eighth 
psalm,  as  the  foundation  on  which  it  rests.  I  com- 
mend it  to  your  very  careful  examination.  Taking  it 
up  at  the  words,  "  Thou  hast  put  all  things  under  His 
feet;"  he  declares,  that  "we  see  not  yet  all  things  put 
under  Him."  The  dominion  given  was,  in  point  of 
fact,  not  yet  attained.  The  steps  leading  to  it  were 
taken.  But  the  dominion  itself  was  not  gained.  The 
first  part  of  the  process,  which  was  to  result  in  its 
complete  attainment — was  set  up.  Jesus  had  taken 
our  nature.  As  "the  second  man,"  He  had  come  to 
win  back  that  which  "the  first"  had  lost.  He  was 
our  surety — our  representative — acting  in  our  stead. 
He  had  humbled  Himself  to  death ;  that  He*  might 
win  us  back  from  the  consequences  of  our  fall.  The 
right  of  dominion,  therefore,  is  thus  in  Him.  But  the 
dominion  itself  is  not  yet  attained.  "  The  second 
Adam"  connects  man,  at  Calvary,  with  the  gracious 
designs  of  God;  just  where  "the  first  Adam,"  in 
Eden,  broke  them  off. 

Now,  of  this  argument,  Mr.  Barnes  says:  "Much 
difficulty  has  been  felt  by  commentators,  in  regard  to 
this  passage,  and  to  the  principle  on  which  it — the 
eighth  psalm — is  quoted."  (In  loc.  p.  58.)  Of  course, 
they  have  "felt  much  difficulty."  Proceeding  on  the 


IN   HEBREWS   I.   AND   II.  173 

supposition  that  the  kingship  of  Jesus  is  only  spiritual; 
how  else  could  it  be?  What  else  than  difficulty — 
insurmountable  difficulty — could  be  experienced  or 
expected?  If  it  is  true,  that  His  reign  is  simply  in 
the  hearts  and  consciences  of  His  people  ;  if  this 
earth,  at  His  coming,  is  absolutely  to  be  destroyed ; 
the  difficulty  of  applying  this  quotation  and  verifying 
the  argument,  is  such  as  no  human  mind  can  over- 
come. 

And  this  is  the  form  which  it  assumes :  Jesus  Christ 
is  ordained  Icing.  The  Scriptures  most  positively 
assert  this.  But  how  king?  This  psalm  asserts,  that 
to  man  the  visible  rule  and  headship  over  all  the  works 
of  God  was  given.  The  reins  were  placed  in  his 
hands.  The  dominion  was  his.  But  he  lost  it.  The 
reins  fell  from  his  hands.  We  see  not  yet,  all  things 
put  under  him.  But  we  see  Jesus,  clothed  in  our 
nature;  that  by  His  death,  He  might  remove  all  the 
consequences  of  our  fall. 

This  is  the  argument.  And  I  ask  you,  brethren, 
who  can.  feel  its  force;  or  see  the  meaning  of  the 
quotation ;  except  we  read  it,  in  the  light  of  His  literal 
and  absolute  kingship  f  Failing  to  do  this ;  what  won- 
der, that  "much  difficulty  has  been  felt,"  in  regard 
to  it?  What  has  a  reign,  that  is  simply  spiritual,  to 
do  with  the  dominion,  first  given  to  man,  over  all  the 
works  of  God.  He  does  so  reign,  in  the  hearts  of  His 
people,  now.  It  is  a  truth,  never  to  be  lost  sight  of. 
But  then,  it  is  not  the  truth  here  taught.  How  is  such 
a  reign,  a  carrying  out  of  the  sovereignty,  with 
which  man  was  crowned ;  over  the  beasts  of  the  field, 
15* 


174  FANCIFUL  INTERPRETATION. 

and  the  fowls  of  the  air,  and  over  all  the  works  of  His 
hands?* 

Very  justly,  as  it  seems  to  me,  Mr.  Barnes  says : 
"  The  argument  of  Paul  seems  to  be  this.  Originally, 
this  control  was  given  to  man.  It  was  absolute  and 
entire.  All  things  were  subject  to  him;  and  all 
obeyed.  Man  was  made  a  little  lower  than  the  an- 
gels ;  and  was  the  undisputed  lord  of  this  lower  world. 
He  was  in  a  state  of  innocence.  But  he  rebelled ; 
and  his  dominion  has  been  in  some  measure  lost.  It 
is  found  complete,  only  in  the  second  man,  the  Lord 
from  Heaven."  (Notes  on  Heb.) 

I  take  this  to  be  a  fair  statement  of  the  Apostle's 
argument.  But  what  does  it  avail;  if  this  dominion 
is  not,  by  Him,  won  back  for  His  people  ?  Where  is 
the  point  of  the  argument;  if  that  dominion,  is  not 
yet  to  be  theirs,  through  Him  ?  The  chain  is  broken. 
The  circle  is  incomplete.  There  is  a  wide  gap,  be- 

*  It  is  indeed,  somewhat  difficult  to  repress  a  smile  at  the 
lengths,  to  which  this  mode  of  interpretation  has  driven  its  advo- 
cates. Thus,  the  learned  and  pious  Bishop  Home,  speaks  of  this 
psalm : 

"  The  souls  of  the  faithful,  lowly  and  harmless,  are  the  sheep  of 
His  pasture;  those,  who  like  oxen  are  strong  to  labour  in  the 
Church,  and  who,  by  expounding  the  word  of  life,  tread  out  the 
corn  for  the  nourishment  of  the  people,  own  Him  for  their  kind  and 
beneficent  Master.  Nay,  tempers  fierce  and  untractable  as  the 
wild  beasts  of  the  desert,  are  yet  subject  to  His  will.  Spirits  of  the 
angelic  kind,  that,  like  the  birds  of  the  air,  traverse,  freely,  the  su- 
perior region,  move  at  his  command ;  and  those  evil  ones,  whose 
habitation  is  in  the  deep  abyss,  even  to  the  great  leviathan  himself; 
all,  all  put  under  the  feet  of  the  King  Messiah."  (Home,  in  loc.) 
And  yet,  on  the  principle  of  interpretation,  which  the  good  Bishop 
adopted;  what  other  disposition  could  be  made  of  it? 


DOMINION  TO  BE  RESTORED.  175 

tween  God's  first  plan,  and  the  results  of  the  work  of 
Christ.  If  there  is  not  to  be  a  day,  when  man  will  be 
re-invested,  through  the  work  of  the  second  Adam,  with 
all  the  powers,  originally  conferred,  by  his  Maker; 
what  is  the  meaning  of  the  Apostle  s  argument  ? 

But,  when  this  dominion  was  lost ;  when  Jesus,  as 
the  second  man,  took  the  nature  of  the  first,  who  lost 
it;  when  this  fact,  is  made  the  corner-stone  of  an 
argument,  concerning  this  kingdom ;  the  reason  why 
this  quotation  is  made,  seems  to  be  clear  as  a  sun- 
beam. Hold  over  this  passage,  the  light  of  this  truth ; 
and  all  difficulties,  concerning  it,  vanish.  The  do- 
minion, lost  in  Adam,  shall  be  restored  in  Jesus.  The 
nature,  crowned  as  monarch,  in  creation;  shall  re- 
ceive a  brighter  crown  in  redemption.  Man — redeemed 
man — will  rise  to  a  glorious  headship  over  all  the 
works  of  God.  He  shall  walk  forth,  as  king,  over  a 
redeemed  and  regenerated  earth.  The  visible  creation 
shall  be  in  peace  and  perfection,  around  him.  All 
things  shall  own  him,  lord.  The  invisible  creation — 
the  special  domain  of  the  higher  philosophy — shall 
lay  bare  its  secrets  before  him.  And  the  slow  attain- 
ments, which  centuries  of  accumulated  labour,  now 
enable  him  to  make ;  shall  yield  themselves  up  to  his 
will.  I  read  the  pledge  of  all  this,  in  the  sinless  hu- 
manity of  Jesus.  Hence,  He  is  called  "the  second 
Man."  Adam  was  the  first,  of  mortal  form,  in  the 
image  of  God.  But  sin  came;  and  destroyed  that 
image.  Its  glorious  lines  were  blotted  out  and  de- 
stroyed. It  cast  the  crown  from  his  brow.  It  en- 
feebled his  powers.  It  blinded  his  spiritual  vision. 
It  perverted  his  nature.  It  destroyed  the  harmony 


176  PERFECTION   OF  THE 

of  the  works  of  God.  It  turned  the  universe  against 
him.  But  Christ  was  the  second  Adam.  And  in 
Him  was  no  sin.  He  kept  His  humanity,  pure.  The 
strongest  and  subtlest  temptations  came  about  Him. 
But  He  repelled  them  all.  He  repelled  them,  I  mean, 
as  Man.  As  a  man,  He  retained  the  perfect  purity, 
with  which  He  came  into  the  world.  The  humanity 
He  bore,  was  sullied  by  no  breath  of  sin.  On  its 
spotless  surface,  lay — bright  and  perfect  and  glorious 
— the  image  of  Grod.  Men  might  look  and  see  it 
there.  Deep  in  his  inner  nature,  that  image  was 
formed.  His  human  soul  was  moulded  in  it.  It 
shone  out  in  all  He  did  and  said.  It  was  there,  as  the 
perfect  flower  is  in  the  bud.  But  there  was  no  worm 
at  the  root,  to  mar  it;  no  blight  to  injure  it;  no 
winter's  breath,  to  destroy  it.  Day  by  day,  it  came 
out,  in  all  the  loveliness  of  its  perfect  nature.  Each 
position  in  which  He  was  placed,  drew  forth  some  new 
display  of  the  beauty  that  adorned  Him.  And  for 
the  first  time,  the  incarnate  image  of  God,  lived  and 
moved  and  had  a  being,  among  men.  Hence,  He  is 
the  second  Man.  The  millions  between  the  two,  are 
not  reckoned.  They  are  unworthy  of  the  name. 
They  do  not  come  up  to  the  standard  mark.  They 
have  fallen  far,  far  below  it ;  and  wandered  from  it,  in 
all  its  requirements.  Hence,  we  read,  that  man  was 
made  in  the  image  of  God.  He  fell.  Then  we  read, 
that  he  " begat  a  son  in  his  own  image."  And  that 
image — i.  e.  of  frail,  perishing  man,  as  the  word  im- 
ports— was  perpetuated  from  that  hour.  The  image 
of  God,  is  seen  in  man,  no  more.  But  Christ  came. 
And  so,  in  Him,  we  are  to  read  the  proof  of  all  that 


LIB* 

Oy  TBE 


HUMANITY   OF   JESUS. 

was  designed  to  be.  And  as  we  follow  Him, 
through  His  course;  we  see  glorious  traces  of  that 
power,  which  shall,  in  Him,  bring  man  back  again,  to 
the  type  of  His  first  creation.  The  dominion,  then 
conferred  ;  shall  be  his  again.  But  it  shall  be  his,  in 
Jesus.  Sickness  was  not  till  Adam  sinned.  It  fled 
away  at  the  word  of  the  second  Adam.  The  dead  — 
the  blind  —  the  lame  —  the  palsied  —  the  dying  and  the 
dead  —  0!  these  were  not,  till  sin  came!  And  so, 
they  come,  and  lay  their  tribute  at  the  feet  of  the 
Deliverer  from  sin  !  Death  was  unknown,  till  Adam 
fell.  It  reigned,  unrebuked,  till  He  came,  whose 
work  it  was,  to  destroy  death  ;  and  win  back  the  world 
from  its  dominion.  And  so,  in  His  ministry,  "the 
blind  see  and  the  deaf  hear,  and  the  dead  are  raised." 
And  note,  too,  how  progressive  are  the  tokens  of 
His  power  over  it.*  The  daughter  of  Jairus,  just 
dead,  obeys  his  word  ;  and  comes  back  to  life  again. 
The  son  of  the  widow  of  Nain  —  carried  out  to  burial 

—  hears  His  voice,  and  rises  from  the  bier.     Lazarus 

—  on  whom  corruption  had  begun  its  work  —  walks 
forth  from  his  four  days'  sleep,  in  death.     And  now 
Jesus  himself  dies.     Is  then,  His  mission,  a  failure? 
Are  these  glorious  foreshadows  of  His  future  work,  to 
come  to  nought? 

Nay,  brethren,  nay.  There  is  no  such  thing.  He 
rises  from  the  dead.  And  after  He  rises,  the  graves 
of  His  saints  open.  And  they,  whose  dust  had 

*  This  thought  is  presented,  very  forcibly,  in  a  sermon,  by  the 
Rev.  Archer  Butler,  on  the  power  of  the  resurrection.  St.  Augustine 
in  his  Homily  "On  the  three  dead  persons,  raised  by  Christ,"  re- 
fers to  it,  in  a  different  way. 


178  CONSEQUENCES   OP   SIN 

mingled  with  the  elements;  took  form  and  life  again. 
And  men  gazed  on  these  inhabitants  of  the  tomb — 
these  citizens  of  distant  ages — walking  forth,  as  living 
tokens  of  His  finished  work.  And  thus,  He  carries 
His  work,  through  every  stage  of  its  progress.  And 
Death,  even  in  the  deepest  hiding-places  of  its  power, 
is  subject  to  His  control. 

We  may  change  the  scene.  It  is  sunset  in  Judea. 
The  evening  twilight  is  just  beginning  to  gather  on  its 
plains.  Capernaum  has  been  listening  to  the  words 
of  Him,  who  spake,  as  never  man  spake.  And  now 
look  on  the  scene  which  the  evangelist  sketches: 
"They  brought  unto  Him,  all  that  were  diseased,  and 
them  that  were  possessed  with  devils.  And  all  the 
city  was  gathered  together  at  the  door."  Mark  i. 
33-4.  They  came  to  prove  His  power.  And  before 
Him,  they  lay  out,  in  ghastly  array,  the  sick,  the 
lame,  the  palsied,  the  possessed.  There  was  the 
fevered  man,  in  his  delirium — the  fierce  demoniac — 
the  palsied,  in  the  utter  helplessness  of  his  state — 
the  lame — the  blind — the  deaf — the  dumb — all  were 
there.  It  was  Humanity,  in  its  deepest  degra- 
dation; uttering  its  wordless,  but  eloquent  moan,  in 
the  ear  of  Him,  who  came  to  win  it  back,  to  the  glo- 
rious estate  from  which  it  had  fallen. 

And  how  did  he  receive  the  application?  You 
seem  almost  to  look  upon  the  radiance  that  sat  upon 
His  brow — to  hear  the  deep-toned  tenderness  of  His 
voice — and  to  catch  the  beamings  of  that  eye  that 
wept  over  the  ruins  of  our  nature — as  you  read  the 
simple  record:  "He  healed  them  all." 

And  so,  in   reference  to  everything,  that  told  of 


DONE   AWAY   BY   CHRIST.  179 

the  reign  of  evil.  The  tempest  rages  in  its  fury. 
The  billows  swell;  and  threaten  to  overwhelm  the 
ship  in  which  He  sat.  It  is  but  for  Him  to  rise,  and 
speak,  " Peace;  be  still!"  And  the  winds  die  away. 
And  the  waves  crouch  at  His  feet ;  rebuked  for  their 
unnatural  raging.  Spirits  of  darkness  confess  His 
might.  And  the  fish  of  the  sea  own  His  invisible 
power ;  and  bring  a  willing  tribute  to  his  need. 

And  have  these  things  no  voice  ?  Rather,  do  they 
not  speak  to  us  in  tones  of  persuasive  power?  Do 
they  not  come  to  us,  as  pledges,  that  the  domi- 
nion, once  lost,  shall  be  restored  to  us  again?  Do 
they  not  tell  us,  that  in  His  reign — when  His  king- 
dom is  set  up — these  things  shall  have  no  place? 
Do  they  not  assure  us,  that,  through  Him,  the  world 
shall  be  freed  from  their  dominion?  Do  they  not, 
point  us  to  a  time,  when  these  instances  of  His  power 
shall  be  the  type  of  the  universal  order  of  things  ?  Are 
they  not  an  earnest  of  this  ?  Do  they  not  assure  us, 
that  man  shall  be  reinvested  with  the  dominion  which 
sin  plucked  from  his  hands;  inasmuch  as  that  domi- 
nion is  wielded  by  the  humanity  of  Him,  who  is  the 
restorer  of  our  race  ? 

I  confess,  brethren,  I  can  draw  no  other  conclusion 
from  them.  The  life  of  the  Saviour,  and  the  argu- 
ment of  the  Apostle,  explain  each  other.  They  are 
in  direct  connection.  You  understand  neither,  fully, 
without  the  other.  The  facts  of  the  Saviour's  life, 
take  on  a  breadth  and  massiveness  of  proportion ;  and 
the  argument  of  the  Apostle,  a  grandeur  and  firmness 
of  structure,  that  nothing  else  can  reveal.  And  be- 
sides all  this ;  the  passage  before  us,  instead  of  being 


180  THE   WORLD   TO   COME,   WHAT? 

hard  to  understand,  takes  on  a  simplicity  of  meaning 
and  a  fitness  of  application,  that  a  child  can  appre- 
hend. While,  at  the  same  time,  it  extends  its  pro- 
portions to  a  degree  that  no  human  mind  can  fully 
measure ! 

This,  then,  is  the  argument  of  St.  Paul.  And  these 
are  its  results.  It  is  the  assertion  of  the  dominion  of 
man  over  "the  world  to  come;"  as  a  result  of  the 
work  of  the  Lord  Jesus  Christ. 

And  what  is  that  world?  I  quote  again  from  Mr. 
Barnes :  "  The  word,  here  rendered  world — oikou- 
mene — means  properly  the  inhabited  or  inhabitable, 
world.  The  proper  meaning  is  the  world  or  earth, 
considered  as  inhabitable." 

No  doubt,  he  is  entirely  correct.  It  is  this  earth — 
this  habitable  earth — of  which  the  Apostle  speaks. 
Will  you  think  that  I  am  going  quite  too  far,  if  I  say, 
It  is  not  habitable,  now,  in  the  Bible  sense  of  the 
word  ?  Large  portions  of  it  are  unfit  for  the  abode 
of  man.  The  extremity  of  heat  and  cold — burning 
sands,  and  eternal  snows — the  blast  of  the  tempest — 
the  convulsions  of  the  earthquake — pestilence  and 
disease — exclude  man  altogether  from  a  large  part  of 
its  surface.  Moreover,  in  its  most  favoured  regions, 
it  can  scarcely  be  said  to  be  habitable.  Man  is 
everywhere  "of  few  days,  and  full  of  evil."  His  life 
on  earth,  is  ua  shadow."  It  is  "a  vapour."  It  is  of 
a  hand's-breadth,  in  continuance.  Man  is  a  pilgrim, 
passing  on  in  his  journey;  a  sojourner,  as  for  a  night; 
rather  than  an  abiding  inhabitant  of  the  earth.  Half 
our  race  die  in  infancy.  And  of  those  who  are  spared 
to  maturity ;  a  generation  attains  to  less  than  half  his 


MAN,   NOT   AS   GOD   MADE   HIM.  181 

three-score  years  and  ten.  And,  if  from  these,  you 
turn  to  the  mature  old  man;  how  the  picture  deepens 
in  its  colouring!  The  bowed  and  tottering  frame; 
the  shrivelled  muscle;  the  strength  departed;  the 
natural  powers  decayed;  his  senses  scarcely  connect- 
ing him  with  the  surrounding  world ;  what  a  comment 
is  this,  on  the  progress  of  decay !  Is  this  the  state  of 
man,  as  God  pronounced  him  "very  good?"  Is  the 
sceptre  of  dominion,  over  His  works,  to  come  into 
hands  palsied  by  age — weakened  by  disease — and 
powerless  in  death?  Never.  "  The  world  to  come, 
whereof  we  speak,"  will  know  no  such  sight  as  this. 
When  sin  is  done  away,  it  will  be,  as  truly,  a  "habit- 
able earth,"  as  if  Adam  had  never  sinned.  Sickness 
shall  invade  it  no  more.  Every  element  shall  be 
shorn  of  its  power  to  hurt.  And  man — no  longer 
preyed  on  by  disease — no  more  subject  to  death — 
shall  live  upon  it,  in  the  full  enjoyment  of  all  his 
powers ;  until  his  glorious  change  shall  come. 

What  disturbing  elements  were  introduced  into  the 
constitution  of  man,  by  the  fall,  we  do  not  know.  Of 
what  they  consist,  we  know  not.  We  know  they  are 
very  great.  And,  though  this  body  is,  still,  a  won- 
drous monument  of  creative  power  and  skill,  it  is  an 
equally  eloquent  witness  of  the  presence  of  some  dis- 
turbing powers ;  whose  constant  tendency  is,  to  decay 
and  pain  and  death.  The  foundations  of  our  being, 
are  laid  in  this  tendency.  And,  though  an  enlight- 
ened education  may  modify  it;  the  tendency  still 
exists.  Man  cannot  pluck  it  out.  For  a  brief  period, 
he  may  seem  to  hold  it,  beneath  his  sway.  But  it  is 
still  there ;  surely,  though  insensibly,  carrying  on  its 

16 


182  DR.    CHALMERS. 

work.  The  undermining  is  still  going  on.  And,  in  a 
little  while,  the  fabric  tumbles  down.  The  highest 
attainments  of  the  healing  art,  are  built  upon  its  pre- 
sence, as  their  foundation. 

Corresponding  tendencies  seem  to  have  pervaded 
the  material  world.  After  the  flood,  we  meet  not  the 
patriarchal  age.  It  is  simply  impossible,  that  we 
should.  But,  when  these  disturbing  forces  are  re- 
moved; earth  and  man  will  be  in  harmony,  again. 
"  The  world  to  come,"  will  be  a  "habitable  earth;" 
and  man,  its  abiding  lord. 

I  know,  very  well,  that  this  is  utterly  at  war  with 
the  commonly  received  idea,  at  the  present  day. 
"The  common  imagination" — says  Dr.  Chalmers,  in 
his  sermon  on  the  New  Heavens  and  the  New  Earth — 
"  that  we  have  of  paradise  on  the  other  side  of  death, 
is  that  of  a  lofty,  aerial  region,  where  the  inmates 
float  in  ether,  or  are  mysteriously  suspended  upon 
nothing — where  all  the  warm  and  sensible  accompani- 
ments, which  give  such  an  expression  of  strength  and 
life  and  colouring,  to  our  present  habitation,  are 
attenuated  into  a  sort  of  spiritual  element,  that  is 
meagre  and  imperceptible,  and  utterly  uninviting,  to 
the  eye  of  mortals  here  below — where  every  vestige  of 
materialism  is  done  aivay ;  and  nothing  left,  but  cer- 
tain unearthly  scenes,  that  have  no  power  of  allure- 
ment; and  certain  unearthly  ecstacies,  with  which  it 
is  felt  impossible  to  sympathize."  (Sermons,  vol.  ii., 
p.  302.) 

It  was,  I  believe,  since  the  time  of  Whitby,  who 
died  A.  D.  1726,  that  this  view  has  grown  up  to  be 
the  current  belief  of  the  day.  It  was  not  so  before. 


ALL   EVIL   FLOWS   FROM   SIN.  183 

It  was  not  the  doctrine  of  the  early  church.  It  was 
not  the  doctrine  of  the  Reformers.  In  a  word,  it  is 
not  the  doctrine  of  the  Bible. 

All  the  evils  in  the  world,  and  in  man,  are  simply, 
the  results  of  sin.  Do  away  these  results,  by  banish- 
ing sin ;  bring  back  the  earth,  to  the  type  of  its  first 
creation ;  and  how  glorious  a  world  it  will  be !  Sur- 
vey it  as  then  it  was.  Imagine  it  before  you,  as  it 
issued  from  its  Creator's  hands;  and  dwellers  in  far 
off  worlds  "  shouted  for  joy,"  over  its  fair  propor- 
tions. Look  on  it  as  God  surveyed  it,  and  pronounced 
it  "very  good.11  Could  there  be,  think  you,  a  heaven, 
a  place  of  blessedness,  more  perfect  than  it  was  ? 

I  know,  alas,  that  all  our  visions  are  darkened  by 
the  clouds,  and  marred  by  the  desolations,  which  sin 
has  introduced!  But  conceive  that  sin  was  banished. 
Picture  all  its  blights  and  disasters  and  countless  ills, 
done  away.  And  add  to  this,  in  the  then  new  heavens, 
and  on  the  new  earth ;  the  unveiled  presence  of  Grod 
in  Jesus  Christ,  as  the  portion  of  His  people.  Imagine 
this :  and  you  have  a  scene  of  beauty,  of  glory  and  of 
rapturous  blessedness,  which  words  have  no  power  to 
express ! 

Why,  brethren,  here — in  this  body — surrounded  by 
evils;  exposed  to  temptations  from  within  and  from 
without ;  give  to  a  man  the  sense  of  pardoned  sin ;  let 
him  realize  that  Jesus,  in  the  fulness  of  His  grace,  is 
in  his  heart;  and  language  is  too  weak  to  express  his 
joy!  With  good  old  John  Newton  he  will  sing: 

"His  name  yields  the  richest  perfume, 
And  sweeter  than  music  His  voice ; 
His  presence  disperses  my  gloom, 
And  makes  all  within  me  rejoice. 


184  GOD'S  PRESENCE   REALIZED. 

While  blest  with  a  sense  of  His  love, 

A  palace  a  toy  would  appear ; 
And  prisons  would  palaces  prove, 

If  Jesus  would  dwell  with  me  there!19 

Paul  and  Silas  found  it  so.  At  midnight;  in  chains; 
on  the  cold  floor  of  a  dungeon;  scourged  and  bleeding; 
they  sang  hymns  of  praise  to  the  Saviour's  name. 
And  thousands  upon  thousands,  have,  since  that  day, 
added  their  testimony  to  it.  From  the  dungeon,  on 
the  rack,  and  at  the  stake,  the  song  of  rejoicing  has 
gone  up,  to  a  present  Saviour. 

But  in  "the  world  to  come,"  this  body  will  be  laid 
aside.  It  shall  be  exchanged,  for  a  glorified  and 
spiritual  body:  whose  integrity  sin  shall  never  mar. 
The  spirit  shall  be  purified  from  all  the  effects  of  the 
fall.  The  curse  shall  be  removed.  "The  tabernacle 
of  God  shall  be  with  men;  and  He  will  dwell  with 
them."  They  shall  look  in  His  face.  They  shall  be 
made  like  unto  Him.  They  shall  doubt  His  word; 
and  distrust  His  love ;  and  grieve  His  spirit ;  no  more. 
They  shall  be  at  home,  in  this  mansion  of  their 
Father's  house. 

Have  you,  then,  a  conception  of  the  perfect  bliss; 
the  rapturous  joy;  that  shall  be  theirs?  Can  you 
express  a  fit  idea  of  the  gladness,  that  shall  well  up 
in  every  bosom;  and  pervade  every  nature;  and 
beam  in  every  eye ;  and  speak  through  every  tongue  ? 
Alas!  we  have  none.  Strains  of  sadness  steal  into 
our  most  joyous  songs.  But  in  the  harp  of  humanity, 
in  "the  world  to  come,"  every  string  shall  be  in  per- 
fect tune.  And  the  presence  of  Jehovah-Jesus,  shall 
wake  all  its  tones,  into  one  rapturous  song  of  love, 


THE   CURSE,   REALITY   OF.  185 

that  knows  no  fear;  and  joy  that  bursts  from  hearts 
of  unclouded  blessedness ! 

Here  and  now,  the  curse  rests  on  all  the  works  of 
God.  There  is  a  philosophy,  born  of  ignorance  and 
pride  and  unbelief,  which  denies  this.  But  then,  it  is 
most  positively  taught  in  the  word  of  God.  Who  can 
doubt  it;  if  he  believes  that  word?  "Cursed  is  the 
ground,  for  thy  sake;"  was  the  first  utterance  of  it. 
Then,  the  fairest  beauty  of  earth,  departed.  Its 
treasures  were  locked  up,  in  its  bosom.  And  man 
must  draw  them,  slowly  forth,  by  the  constant  labour 
of  his  hands. 

And,  all  through,  the  Bible  re-asserts  this  truth. 
"  He  turneth  rivers  into  a  wilderness,  and  the  water- 
springs  into  dry  ground.  A  fruitful  land  into  barren- 
ness; for  the  wickedness  of  them  that  dwell  therein.11 
Ps.  cvii.  33,  34.  Is  not  that  positive  enough? 

"The  earth  mourneth  and  fadeth  away;  the  world 
languisheth  and  fadeth  away ;  the  haughty  people  of 
the  earth  do  languish.  The  earth,  also,  is  defiled 
under  the  inhabitants  thereof;  because  they  have  trans- 
gressed the  laws"  etc.  Isa.  xxiv.  4,  5.  The  complete 
realization  of  this  passage  is  still  future.  It  stretches 
out  to  the  close  of  the  latter  days.  It  will,  then, 
be  fulfilled  in  all  its  breadth  of  meaning.  But  at 
present,  it  may,  well  enough  be  quoted,  to  sustain 
the  very  express  declarations  of  other  parts  of  Scrip- 
ture. 

"How  long  shall  the  land  mourn,  and  the  herbs  of 

the  field  wither :  for  the  wickedness  of  them  that  dwell 

thereinl"    Jer.  xii.  4.     Now,  there  could  not  be  a 

more   clear  and  precise  statement  of  a  truth;   than 

16* 


186  CREATION'S  BONDAGE, 

these  passages  make  of  this.  And  there  are  many 
others,  that  go  out  to  an  equal  length. 

The  beauty  of  earth;  is  it  not,  ever,  beauty  tend- 
ing to  decay  ?  Its  loveliness ;  has  it  not,  always,  an 
undertone  of  approaching  change  ?  The  curse ;  where 
is  it  not?" 

St.  Paul  calls  it  "the  bondage  of  corruption.'1  How 
expressive  the  phrase !  And  how  universal  its  appli- 
cation. How  speedily  does  corruption  steal  over 
earth's  fairest  scenes !  How  quickly  does  all  that  is 
beautiful  attest  its  power !  And  the  fairest  and  most 
beautiful,  ever  the  first.  I  press  not  now,  this  truth, 
in  reference  to  our  race.  Alas !  who  needs  an  argu- 
ment here?  From  the  countless  voices  of  the  past; 
from  the  living  and  the  dead,  alike ;  there  comes  forth 
the  same  attestation  of  it.  I  refer  to  its  lower  forms 
of  exhibition.  The  fruits  that  regale  our  taste;  the 
flowers  that  delight  the  eye;  the  grains  on  which  we 
feed;  all  bear  witness  to  this  truth.  Does  not  every 
one  know,  their  constant  tendency  to  degenerate? 
Are  they  not  kept  up  to  what  they  are,  by  the  con- 
stant labours  of  the  husbandman?  Will  not  the 
lusciousness  of  the  one ;  and  the  fragrance  and  beauty 
of  the  other ;  and  the  excellence  of  all ;  decrease  and 
die  out,  if  left  without  constant  and  skilful  care  ?  Is 
not  man's  triumph,  everywhere,  wrought  out  by  man's 
toil  ?  Earth  tends  to  barrenness ;  does  it  not  ?  Nox- 
ious weeds  spring  up ;  if  labour  keeps  them  not  down. 
We  need  a  shelter  from  the  sunbeam  by  day,  and 
from  the  moon  by  night;  from  summer's  heat  and 
winter's  cold.  Everywhere,  are  proofs  of  antagonism. 
And  the  trees,  that  autumn  strips  of  their  leaves,  and 


BROKEN.  187 

exposes  to  the  wintry  blast ;  and  the  verdure  and  the 
beauty,  with  which  spring  robes  the  year;  what  is  all 
this,  but  God's  ever  recurring  parable  of  the  winter's 
reign  of  sin;  and  the  spring-time  gladness  of  "the 
new  heavens  and  the  new  earth  ? 

"When  I  stand,"  says  Goethe,  "all  alone  at  night, 
in  open  nature,  I  feel  as  though  it  were  a  spirit,  and 
begged  redemption  at  my  hands.  Often  have  I  had 
the  sensation,  as  if  nature,  in  wailing  sadness,  en- 
treated something  of  me;  so  that,  not  to  understand 
what  she  longed  for,  cut  me  through  the  heart." 

And  was  this  a  poetic  fancy,  merely?  Nay.  It 
is  the  doctrine  of  the  Book  of  God,  meeting  us  on 
the  page  of  the  great  poet  of  Germany.  He  saw 
"the  bondage  of  corruption,"  oppressing  creation. 
He  heard,  as  it  were,  the  clanking  of  the  chains, 
which  bound  it.  But  not  of  him,  did  it  ask  redemp- 
tion. That  was  already  achieved.  It  was  waiting 
for  its  purchased  deliverance.  It  was  silently,  long- 
ing for  the  coming  of  the  hour,  when  its  bondage 
shall  be  broken ;  its  chains  of  corruption  fall  off;  and 
itself,  rise  up  into  the  fulness  of  a  new  creation. 

And  that  hour  is  drawing  near.  The  creature, 
who  shared  the  blight  of  sin ;  shall  also  feel  the  bless- 
ings of  redemption.  And  so,  in  "the  world  to  come," 
it  is  written,  "  There  shall  be  no  more  curse"  The 
former  things  shall  have  passed  away.  It  shall  be 
brought  back  to  its  first  estate.  Its  glorious  beauty 
shall  be,  no  more,  a  fading  flower.  It  shall  smile  in 
undying  bloom.  "  Then  shall  the  earth  bring  forth 
her  increase."  Its  early  fertility  shall  be  restored. 
"The  ploughman  shall  overtake  the  reaper;  and  the 


188  THE  CURSE,  REMOVED; 

treader  of  grapes,  him  that  soweth  seed."  Amos, 
ix.  13.  Noxious  weeds,  and  thorns,  and  briers,  shall 
deface  it,  no  more.  Its  Eden-beauty  shall  be  re- 
stored. The  animals  shall  live  in  peace;  as  at  the 
first.  Tempests  shall  no  longer  deform  it.  Earth- 
quakes, no  more,  heave  and  rend  its  bosom.  "  Vio- 
lence shall,  no  more,  be  heard  in  thy  land;  wasting 
nor  destruction,  within  thy  borders. "  Isa.  Ix.  18.  The 
winds  shall  cease  their  raging;  for  "  There  shall  be  a 
new  heavens;"  i.  e.,  a  new  arrangement  of  the  atmos- 
phere; by  which  the  outbursts  of  the  tempest,  shall 
be  needed  no  more.  Every  element  of  harm  and 
opposition  shall  be  removed.  Every  token  of  blight 
banished.  "  Joy  and  gladness  shall  be  found  therein; 
thanksgiving  and  the  voice  of  melody."  " Instead  of 
the  thorn,  shall  come  up  the  fir-tree;  and  instead  of 
the  brier,  shall  come  up  the  myrtle-tree."  Isa.  Iv.  13. 
"Then  the  eyes  of  the  blind  shall  be  opened;  and  the 
ears  of  the  deaf  shall  be  unstopped.  Then  shall  the 
lame  man  leap  as  an  heart;  and  the  tongue  of  the 
dumb  sing."  Isa.  xxxv.  5,  6.  The  foreshadowed 
work  of  Christ,  shall  be  gloriously  realized;  and  all 
the  evils,  that  followed  in  the  path  of  sin,  shall  be 
banished  for  ever.  Then:  "Behold,  I  make  all  things 
new."  "New"  in  beauty  and  harmony.  "New"  in 
perfect  adaptation,  each  to  the  other.  And  "new" 
especially  in  this,  that  sin  will  be  banished;  and 
righteousness  dwell  in  the  world  for  ever ! 

And  this  is  the  glorious  sight,  ever  rising  up  and 
filling  the  vision  of  the  Book  of  God.  It  was  figured 
in  the  Jewish  Sabbatic  year.  There  was  peace  in  all 
their  borders.  All  men  rested  from  their  labours. 


TYPE,   AND  PROMISE  OF.  189 

The  cattle  rested.  The  land  rested.  Throughout  the 
year,  there  was,  neither  sowing  of  seed,  nor  reaping 
of  grain.  God  had  sent  abundance  through  all  their 
borders ;  and  every  man  sat,  in  quiet,  beneath  his  own 
vine  and  fig-tree.  Everything  told  of  peace  and 
prosperity.  Everything  spoke  of  a  nation  fearing 
God;  and  blessed  in  His  service.  This  was  its  design. 
And  what  was  this  Sabbatic  year — what  is  our  weekly 
Sabbath;  but  a  type  of  that  rest — i.  e.,  Sabbath-keep- 
ing; "which  remains  for  the  people  of  God?" 

St.  Peter  calls  it  "the  restitution  of  all  things, 
which  God  hath  spoken,  by  the  mouth  of  all  His  holy 
prophets,  since  the  world  began.J>  Acts  iii.  21.  I 
pray  you,  examine  that  text.  What  is  restitution? 
Just  bringing  things  bacJc  to  their  first  estate.  It  is 
nothing  else.  Whatever  was  the  state  of  "all  things," 
at  first ;  will  be  their  state  again.  If  it  is  not,  there 
is  no  restitution.  It  must  reach  to  man;  and  he  will 
be  restored.  It  must  reach  the  earth ;  and  it  will  be 
restored.  It  must  reach  the  inhabitants  of  the  earth ; 
and  they  will  be  restored.  If  all  this  is  not  done ; 
there  is  no  restitution.  Holiness  alone,  will  not  repair 
the  ruins  of  the  fall.  Were  every  man  a  saint ;  that 
would  not  pluck  the  venom  from  the  serpent's  fang ; 
nor  restrain  the  tempest  in  its  wrath;  nor  bid  the 
earthquake  cease ;  nor  put  back  the  hand  of  sickness ; 
nor  turn  aside  the  power  of  death.  The  constitution 
of  the  material  universe  must  be  altered.  It  must 
be  brought  back  to  its  first  estate.  And  that  is 
restitution. 

And  that  is  God's  promise.  It  is  not  left  to  infer- 
ence. It  has  been  the  burden  of  every  prophet  He 


190  THE   BLESSED   HOPE 

has  sent  into  the  world.  He  has  spoken  it,  "by  all 
the  prophets,  which  have  been,  since  the  world  began." 
It  is  linked  in  with  Christ's  second  coming.  It  is  the 
glorious  result  of  that  coming.  As  such,  the  Scrip- 
tures call  it,  "the  blessed  hope."  As  such,  it  has  ever 
been,  the  pole-star  to  the  Church.  And,  towards  it, 
the  eye  of  the  believer  has  turned;  with  a  trembling 
intensity  of  interest,  that  nothing  could  arrest  or  sub- 
due. "Enoch,  the  seventh  from  Adam,"  beheld  it. 
He  caught  its  earliest  beams,  as  it  rose,  bright  and 
clear,  above  the  storm-tossed  ocean,  on  which  that 
Church  was  called  to  go  forth.  Jacob  saw  it,  on  his 
dying  bed;  as  he  told  of  Him,  unto  whom,  the  gather- 
ing of  His  people  should  be.  Moses  saw  it;  and  the 
prophets.  The  man  of  Uz  beheld  it,  beaming  with 
resplendent  light.  His  faith  realized  the  view.  "In 
his  flesh,"  he  saw  his  God,  as  He  stood,  in  the  latter 
day,  on  the  earth.  David  touched  his  harp,  with 
rapturous  exultation;  as  visions  of  His  coming  glory 
rose  up  before  him.  Isaiah  calls  up  every  image 
of  grandeur;  and  pours  forth  his  most  entrancing 
strains,  as  he  portrays  the  splendour  of  His  reign. 
Jeremiah  tells  of  His  everlasting  covenant.  Ezekiel 
saw  Him  tread  the  earth  again.  Daniel  tells  of  the 
majesty  of  His  throne;  and  beheld  all  nations  serving 
and  obeying  Him.  Zechariah  saw  Him  come  with  all 
His  saints.  While  Malachi  exclaims:  "Behold,  He 
shall  suddenly  come  to  His  temple!"  Every  prophet 
strikes  his  harp  to  the  strain  of  this  "blessed  hope;" 
and  adds  his  tribute  to  the  glories  of  that,  day,  that 
shall  usher  in  "the  restitution  of  all  things!" 

And  well  may  it  be  termed   "the  blessed  hope!" 


OP   THE   CHURCH.  191 

It  is  so  in  itself.  It  is  so,  in  its  influences.  It  is  so 
in  all  its  results,  to  the  people  of  God ;  and  to  all  the 
works  of  His  hands.  It  is  fearful,  only  to  the  enemies 
of  our  Lord.  It  is  distasteful,  only,  to  those  who 
have  no  clear  realization  of  a  saving  interest  in  its 
blessings. 

And  the  Christian  needs  its  strong  support.  Doubts 
are  springing  up  within  him.  And  trials  and  diffi- 
culties of  unnumbered  forms,  await  him.  And  earth 
offers  him  no  abiding  home ;  no  enduring  bliss.  He  is 
called,  moreover,  to  a  ceaseless  warfare  with  the  sinful 
nature  which  he  bears  about ;  and  with  the  enemies 
that  surround  him.  And  from  this  warfare,  "  there 
is  no  discharge,"  while  life  endures.  But,  amidst  it 
all,  he  has  the  Saviour's  legacy  of  His  promised  re- 
turn, to  cheer  him.  "  I  will  come  to  you,"  falls  upon 
his  soul,  refreshingly,  as  the  evening  dew,  upon  the 
drooping  flower.  His  graces  revive  beneath  its  in- 
fluence. Amidst  the  warfare  of  earth,  it  is  his  privi- 
lege to  take  his  stand  beneath  the  outspread  banner 
of  the  truth  of  God.  And,  as  its  folds  wave  out 
before  his  eye ;  he  delights  to  look  up,  and  find  it  rich 
with  the  promises  of  His  coming — radiant  with  the 
light  that  beams  upon  it  from  above ;  and  bearing  all 
over  its  ample  surface,  "the  blessed  hope  and  glorious 
appearing  of  the  great  Crod  and  our  Saviour  Jesus 
Christ!"* 

*  How  beautifully — with  what  calm  and  quiet  assurance — Watts 
speaks  of  this  in  one  of  his  hymns : 

"  The  gospel  bears  our  spirits  up, 
While  we  expect  that  glorious  hope, 
The  bright  appearing  of  our  Lord — 
And  faith  stands  leaning  on  His  word.19 


192  CONCLUSION. 

"Well,  brethren,  is  it  a  blessed  hope  to  you?  To 
make  it  so,  you  must  have  a  clear  and  scriptural 
assurance,  that  Jesus  is  your  Saviour.  It  will  not  do, 
to  trust  to  a  vague,  and  misty  and  undefined  idea 
about  it.  The  issues  at  stake  here,  are  everlasting 
issues.  It  behoves  you  to  be  very  clear  and  very 
sure  about  them;  to  see  to  it,  that  they  rest  upon  a 
foundation  strong  enough  to  sustain  eternal  interests. 
Neglect  here ;  a  mistake  here ;  endangers  everything ; 
destroys  everything.  See  to  it  that  your  hope  will 
stand  the  test.  Be  sure.  Have  it  very  clearly  de- 
fined before  you.  Every  hope  is  operative,  in  propor- 
tion as  it  is  so.  There  will  be  some,  who  will  shrink 
away  from  His  coming.  It  is,  of  all  others,  the  event 
which  they  most  dread.  There  will  be  others,  who,  as 
He  appears  in  glory,  will  look  up  and  say,  "  Loy  this 
is  our  G-od.  We  have  waited  for  Him.  He  will  come 
and  save  us!" 

Men  and  brethren,  to  which  class  do  you  and  I 
belong? 


LECTURE  XI. 


AND  I  saw  in  the  night  visions,  and  behold,  one  like  the  Son  of 
Man  came  with  the  clouds  of  heaven,  and  came  to  the  Ancient  of 
days,  and  they  brought  Him  near  before  Him. 

And  there  was  given  unto  Him  dominion  and  glory,  and  a  kingdom, 
that  all  people,  nations  and  languages  should  serve  Him;  His 
dominion  is  an  everlasting  dominion,  which  shall  not  pass  away, 
and  His  kingdom  that  which  shall  not  be  destroyed. — DAN.  vii. 
13-14. 

THE  subject,  which  these  words  call  us  to  consider,  is 
the  time  and  manner  of  setting  up  the  kingdom  of  the 
Crod  of  heaven. 

And  you  perceive,  that  the  text  very  clearly  points 
out  the  time.  It  is,  at  the  coming  of  the  Son  of  Man. 
It  is,  when  He  shall  come  near  to  the  Ancient  of 
days,  that  there  shall  be  "given  unto  Him  dominion 
and  glory  and  a  kingdom,  that  all  people  and  nations 
and  languages  should  serve  Him."  In  other  words,  it 
is  when  His  elect  church  shall  be  gathered  and  glori- 
fied, and  presented  "faultless,  before  the  presence  of 
His  glory,  with  exceeding  joy;' '  that  this  declaration 
shall  be  fulfilled;  and  the  "nations  given  unto  Him  for 
an  inheritance ;  and  the  uttermost  parts  of  the  earth 
for  His  possession."  It  is  then,  that  all  His  banded 
enemies  shall  be  destroyed ;  and  Satan  bound ;  and  all 
things  that  offend,  be  gathered  out  of  His  kingdom. 

IT 


194  TIME   OF   THE   END. 

This  is  the  general  statement  of  the  time.  There 
are  however,  "signs  of  the  times,"  which  are  to  indi- 
cate its  approach;  and  by  means  of  which,  we  may 
"know  that  it  is  nigh;  even  at  the  doors." 

You  will  remember,  that  the  twelve  hundred  and 
sixty  days  of  the  dominion  of  the  little  horn,  or  Papal 
Apostacy,  come  to  an  end — i.  e.,  assuming  our  calcu- 
lation, as  to  the  time  of  starting,  to  be  correct — in 
A.  D.  1866.* 

But  this,  you  will  observe,  is  only  "the  time  of  the 
end;"  not  "the  end19  itself.  It  is  in  overlooking  this 
distinction — in  confounding  these  two  separate  pe- 
riods— that  many  and  grave  mistakes  have  been 
made.  Stretching  forward  from  "  the  time  of  the 
end"  until  the  end,  is  a  period  of  seventy-five  days — 
made  up  of  two  other  periods  of  thirty  and  forty-five 
days — at  the  close  of  which  the  end  shall  be.  Dan. 
xii.  13.  That  is  to  say — if  our  starting  point  is 
exact — the  child  is  now  born,  that  may  look  on  the 
closing  up  of  the  last  scenes  of  preparation ;  and  the 
glorious  setting  up  of  the  kingdom  of  the  God  of 
heaven. 

Now,  we  may  speak  of  "the  signs  of  the  times," 

*  This  also  is  the  end  of  the  greater  period  of  twenty-three 
hundred  days — or  more  properly,  of  the  twenty-two  hundred, 
cited  by  Jerome,  as  the  true  reading — mentioned  in  the  vision  of 
the  ram  and  he-goat.  Dan.  viii.  14.  Now,  counting  back  from 
A.  D.  1866,  the  twenty-two  hundred  days  of  that  vision,  will  bring 
us  precisely  to  the  year  B.  C.  334 — i.  e.,  the  very  year  in  which  the 
Persian  monarchy  was  dissolved  by  the  death  of  Darius.  Or,  to  adopt 
the  symbols  of  the  prophet,  the  very  year  in  which  the  he-goat  ran 
upon  the  ram,  "in  the  fury  of  his  power."  (Ver.  6.)  Both  periods 
terminate  together;  i.  e.,  "at  the  time  of  the  end."  (Ver.  17.) 


SIGNS   OP   THE   TIMES.  195 

that  mark  the  drawing  near  of  this  period,  as  Intel- 
lectual^ and  Moral,  and  Religious,  and  Political. 

a.  Intellectual.  Whatever  pertains  to  the  elevation 
and  improvement  of  man's  intellectual  nature,  will,  at 
that  time,  receive  an  impulse  never  felt  before.  It 
will  be  as  though  his  spirit  was  anticipating  the  day, 
when  the  curse  shall  be  lifted  off;  and  itself  set  free 
from  the  debasing  influences  of  sin.  Science  and  phi- 
losophy, even  where — like  Aaron's  rod — they  were 
dry  and  lifeless  before,  shall,  like  it,  bud  and  blossom 
as  in  a  night.  Men  shall  wonder  at  the  greatness 
and  rapidity  of  its  disclosures.  Intellect  shall  put 
forth  its  loftiest  powers,  and  win  its  brightest  renown. 
The  secrets  of  nature  shall  lie  open  to  the  searcher 
after  them.  And  questions,  which  the  science  of  ages 
had  vainly  striven  to  solve,  will  be  answered.  The 
seal  of  the  prophetic  word  shall  be  broken  off.  Pro- 
phecies, now  dark,  shall  flash  and  blaze  with  light. 
Like  mountain  peaks,  they  will  catch  the  first  rays  of 
the  rising  Sun  of  Righteousness.  And  the  dawnings 
of  this  light,  we  are  now  beginning  to  see.  Thank 
God,  its  noonday  brightness  will  soon  be  on  us! 
"  The  words  are  closed  up  and  sealed  till  the  time  of 
the  end."  If  therefore,  men  have  erred  in  their  ex- 
position of  them,  we  should  not  wonder.  It  is  just 
what  we  have  a  right  to  expect;  just  what  the  prophet 
foretold  us  would  be.  "Till  the  time  of  the  end," 
the  book  was  to  be  sealed.  Who,  then,  could  expound 
it?  But  then  the  seals  will  be  broken.  Light  will 
steal  into  it.  As  the  diamond,  opened  in  the  dark, 
gives  out  the  light  it  had  received  from  the  sun;  so 
shall  the  words  of  the  prophecy  of  this  book.  They 


196  SIGNS   OF   THE   TIMES, 

will  shed  around  the  light,  which  they  had  taken  in 
from  Him,  who  is  the  source  of  it  all.  Like  the  vail, 
which  now  obscures  Israel's  vision,  that  seal  shall  be 
taken  away.  Its  purpose  will  have  been  served. 
"The  words  of  the  book"  will  be  opened.  Clear 
meaning  will  shine  out  in  passages,  now  hard  to 
understand.  And  the  minister  of  Christ,  as  he  pon- 
ders his  message,  shall  wonder,  that  words  which  are 
then  radiant  as  the  dew-drop  in  the  sunbeam,  should 
ever  have  seemed  dark  to  his  view ! 

b.  Moral.  And  in  this  aspect,  the  "  signs  of  the 
times' '  will  be,  equally,  decided.  Would  to  God  I 
might  add — equally  bright.  But  it  is  not  so  written. 
On  the  contrary,  the  contrast  will  be  fearfully  great. 
Satan  will  put  forth  his  mighty  power.  Wickedness 
shall  abound.  Corruption  shall  sit  down  in  high 
places.  Unblushingly,  it  shall  stalk  abroad.  Legis- 
lators shall  sell  their  influence;  and  barter  their 
votes;  or  yield  them  both  to  the  demands  of  those  in 
power.  The  hand  of  the  judge  shall  itch  for  bribes. 
The  scales  of  justice  shall,  no  more,  be  evenly  held. 
And  gold  shall  blunt  the  edge  of  its  sword.  And 
every  interest  shall  be  sacrificed  to  selfish  gain.  Pa- 
triotism and  purity  shall  be  laughed  at,  as  "  obsolete 
ideas.1'  Language  shall  preserve  their  names — as  the 
earth  does  its  fossil  remains — in  proof  of  their  former 
existence.  But  the  living  virtues  themselves,  shall  be 
no  more.  Covetousness  shall  rule  in  the  heart.  And 
boastings  swell  on  the  tongue.  And  pride  take  on  its 
haughtiest  assumptions.  And  blasphemy  speak  out 
its  foulest  words.  And  promises  shall  be  written  in 
the  sand — for  the  first  wave  of  interest  to  wash  them 


CONTINUED.  197 

out.  Perjury  shall  lift  up  its  head  in  our  courts; 
and  false  accusations  pervade  the  land. 

Do  you  say,  This  picture  is  too  deeply  coloured? 
I  reply:  Take  your  Bible,  and  see.  Examine  its 
statements;  and  tell  me,  what  part  is  overdrawn. 
Look  at  its  declarations  concerning  the  world  before 
the  flood.  Think  what  it  must  have  been,  when, 
"  every  imagination  of  the  thoughts  of  his  heart,  were 
only  evil,  and  that  continually" — when  "the  earth 
was  filled  with  violence" — when  "all  flesh  had  cor- 
rupted his  way  before  God."  Think  what  it  must 
have  been,  in  the  land  of  Sodom  and  Gomorrah; 
when  God  swept  them  away  from  the  earth  which 
they  had  polluted.  And  when  you  have  pondered 
this,  remember  who  has  said,  "JZven  thus  shall  it  be, 
in  the  day  when  the  Son  of  Man  is  revealed!"  And, 
lest  even  His  disciples  should  be  borne  down  by  the 
flood  of  iniquity,  as  it  poured  through  the  land,  he 
bids  them  beware,  that  their  "hearts  be  not  over- 
charged with  surfeiting  and  drunkenness  and  cares  of 
this  life."  It  must  be  a  time  of  fearful  wickedness, 
when  they  require  such  a  warning  as  that! 

And  then,  there  is  St.  Paul's  description  of  the  last 
times;  "For  men  shall  be  lovers  of  their  own  selves, 
covetous,  boasters,  proud,  blasphemers,  disobedient  to 
parents,  unthankful,  unholy, 

"Without  natural  affection,  truce-breakers,  false 
accusers,  incontinent,  fierce,  despisers  of  those  that 
are  good,  traitors,  heady,  high-minded,  lovers  of  plea- 
sure more  than  lovers  of  God ; 

"Having  a  form  of  godliness,  but  denying  the 
17* 


198  ST.  PAUL'S  DESCRIPTION 

power  thereof."  2  Tim.  iii.  2-5.  Is  it  possible,  for  a 
picture  of  human  society,  to  be  more  deeply  coloured 
than  that  ? 

And  now,  compare  this  with  the  account  the  same 
Apostle  gives  of  the  state  of  the  heathen  world,  in  his 
day:  "Being  filled  with  all  unrighteousness,  fornica- 
tion, wickedness,  covetousness,  maliciousness;  full  of 
envy,  murder,  debate,  deceit,  malignity;  whisperers, 
backbiters,  haters  of  God,  despiteful,  proud,  boast- 
ful, inventors  of  evil  things,  disobedient  to  parents, 
without  understanding,  covenant-breakers,  without  na- 
tural affection,  implacable,  unmerciful."  Rom.  i.  29-32. 

How  striking  the  parallel !  How  strongly  the  cur- 
rent of  human  society  sets  in  towards  evil !  Why,  we 
may  be  appalled  at  the  darkness  of  the  colouring 
with  which  the  picture  is  marked.  But  who  can  say, 
" It  is  overdrawn?  The  progress  of  the  age;  and  the 
refinements  of  education;  will  prevent  its  realization." 
They  did  not  do  so  in  the  Augustan  age.  And  who 
can  say,  We  are  not  drifting,  rapidly,  in  the  same 
direction.  No,  no,  brethren.  We  may  not  thus  de- 
ceive ourselves.  The  evils  of  the  latter  days  are 
rapidly  working  themselves  to  the  surface.  They 
reach  out  to  all  classes.  Old  and  young  are  affected 
by  them.  And,  occupying  a  central  position  in  both 
groups,  is  one,  which,  singularly  enough,  is  almost 
entirely  overlooked;  though  no  man  can  deny  its 
existence.  It  is  one,  also,  which  threatens  the  darkest 
evils  in  its  course.  "Disobedient  to  parents,"  is  the 
declaration.  And  it  is  one  which  seems,  eminently, 
worthy  of  the  place  of  importance  which  the  Spirit 
has  assigned  it. 


Or   THE    LAST   DAYS.  199 

We  are  now  at  the  budding  of  the  evil.  What  its 
bitter  fruit  will  be,  God  only  fully  sees.  But  can 
you  point  to  an  evil,  that  may  not,  directly,  grow 
from  it  ?  Can  you  ?  No.  Not  one. 

Some  men  will  say,  "  It  is  easy  to  condemn  the  pre- 
sent; but  you  prove  nothing  by  it,  when  you  have 
done."  But  then,  you  will  remember,  it  is  still  easier 
to  show  the  condemnation  false;  if  indeed  it  happens 
to  be  so. 

But,  now,  where  do  we  see  the  prompt  and  willing 
obedience  of  the  olden  time  ?  Where  shall  we  find  the 
discipline  that  produced  a  Washington,  an  Adams,  the 
Wesleys,  a  Havelock,  or  our  own  revered  patriarch, 
Bishop  Meade?  Their  lofty  character,  and  eminent 
services,  and  high  position,  and  pure  fame;  were  not 
these  fair  results  of  the  gentle  and  loving,  but  firm 
and  unyielding,  training  under  which  they  were 
reared?  But,  where  now,  will  you  find  the  good,  old- 
fashioned,  Bible  rule,  of  prompt  and  unquestioning 
and  willing  obedience ;  as  the  standard  of  family  dis- 
cipline ?  While  the  child  pleases  to  obey ;  it  is  well 
enough.  But  when  the  act  is  displeasing  to  it ;  when 
the  contest  of  two  wills  begins;  is  it  not  the  parent 
that  generally  gives  way?  The  subjugation  of  the 
will;  the  calm  and  kind,  but  unyielding  demand, 
of  loving  obedience,  because  a  parent  requires  it; 
where  do  you  meet  with  this,  as  the  family  rule? 
And  the  want  of  it  is  spreading  everywhere.  In 
our  schools  and  our  colleges,  the  complaint  is,  con- 
tinually, the  difficulty  of  government.  And  impatience 
of  restraint,  is  spreading,  everywhere,  through  the 


200  SIGNS   OF   THE   TIMES. 

land.*  It  is  a  fearful  and  a  growing  evil.  And,  sig- 
nificantly enough,  did  St.  Paul  give  it,  a  central 
position,  in  the  dark  list  of  ills,  that  mark  "the  time 
of  the  end." 

c.  Religious.  In  this  aspect,  too,  "the  signs  of 
the  times"  will  be  equally  marked.  There  will  be  a 
great  multiplication  of  instruments,  for  spreading 
abroad  the  gospel.  Missionary  spirit  and  missionary 
effort  will  increase.  The  "gospel  will  be  preached,  in 
all  nations,  for  a  witness."  There  will  be  gracious 
visitations  of  the  Spirit,  accompanying  the  word;  as 
if  in  anticipation  of  the  time,  when  He  shall  be 
"poured  out  from  on  high."  But  still,  with  all  this, 
"the  love  of  many  shall  wax  cold."  Formalism  shall 
abound  in  the  churches.  The  line,  that  separates  the 
Church  from  the  world,  shall  be,  practically  rubbed 
out.  Men  will  have  "a  form  of  godliness."  But 
they  will  "deny  its  power."  The  higher  attainments 
of  the  Christian  life,  will  be  sneered  at,  as  idle  super- 
stitions. And  the  wings  of  faith  shall  be  broken. 
And  the  heart  of  love  be  cold;  and  hope  confine  its 
gaze  to  earth.  Is  not  this  what  our  Lord  teaches, 
when  He  asks:  "When  the  Son  of  Man  cometh,  shall 
lie  find  faith  on  the  earth?"  Some  will  be  found  pro- 
testing against  this  state  of  things.  But  the  mass  of 
men  will  be  of  this  character;  unbelieving,  cold, 

*  It  may  do  very  well  for  our  public  lecturers,  to  amuse  their 
hearers,  and  "bring  down  the  house,"  by  witty  allusions  to  Young 
America  as  "one  of  the  institutions  of  our  day."  Whatever  else  may 
be  said  of  this,  it  is  certainly,  a  striking  comment  on  the  univer- 
sality of  the  facts  averred  above. 


OBJECTION   CONSIDERED.  201 

thoroughly  and  intensely,  worldly.  Some  will  be 
heard,  proclaiming  the  nearness  of  the  second  coming 
of  our  Lord.*  But  they  will  not  be  believed.  And 
the  clearest  reasonings  will  be  unheeded.  And  the 
most  pointed  appeals  neglected.  And  amidst  these 
deepening  signs,  the  predicted  season  will  sweep  on- 
ward to  its  end. 

Let  us  not  deceive  ourselves,  with  the  hope  of  a 
gradual  and  peaceful  spreading  of  the  triumphs  of  the 
gospel ;  until  the  world  shall  be  converted  to  Christ. 
It  will  not  be.  There  is  not  one  text,  in  all  the  Bible, 
which  affirms  this,  as  taking  place,  before  His  second 
coming.  There  are  very  many  which  teach  the  con- 
trary. This  is  not  the  epoch  of  the  world's  conversion. 
The  Grentiles  are  not  the  instruments.  It  is  reserved 
for  other  times  than  ours;  and  other  instruments 
than  us. 

And,  let  it  not  be  said,  that  this  is  a  view,  which 
tends  to  repress  missionary  effort;  and  put  out  the 
missionary  spirit.  It  rather  brings  before  us  the  true 
missionary  impulse;  i.  e.,  as  making  " ready  a  people 
prepared  for  the  Lord;"  and  thus  hastening  on  the 
coming  of  the  day  of  Grod.  It  stirs  the  spirit,  as  with 
a  trumpet  tone,  to  know,  that  every  dollar,  cast  into 
the  treasury  of  the  Lord;  and  every  Bible  distri- 
buted; and  every  missionary  sent  out;  and  every 

*  Sir  Isaac  Newton  says:  "About  the  time  of  the  end,  in  all 
probability,  a  body  of  men  will  be  raised  up,  who  will  turn  their 
attention  to  the  prophecies;  and  insist  upon  their  literal  fulfilment,  in 
the  midst  of  much  clamor  and  opposition."  ( Voice  of  the  Church  on  the 
Reign  of  Christ,  p.  236.) 


202  POLITICAL   SIGNS, 

sermon  preached;  tends,  by  so  much,  to  accomplish 
making  known  the  gospel  as  a  witness.  And  when 
that  is  done,  "the  end  shall  come." 

d.  Political.  And  very  plainly  are  these  signs 
pointed  out.  Indeed,  you  cannot  have  such  a  state  of 
things,  in  the  intellectual,  and  moral,  and  religious 
world;  without  having  it  as  clearly  marked,  in  the 
political.  Our  Lord  condenses  volumes,  in  the  phrase, 
"distress  of  nations,  with  perplexity;"  as  true  of  the 
latter  days.  And  the  prophets  affirm  this  view.  "All 
the  kingdoms  of  the  world,  upon  the  face  of  the  earth" 
shall  drink  of  the  wine-cup  of  the  wrath  of  God;  i.  e., 
shall  be  involved  in  the  disasters  of  the  last  days. 
Jer.  xxv.  26.  The  ten  kingdoms  shall  be  the  theatre 
of  great  revolutions.  Thrones  will  be  overturned. 
Dynasties  brought  to  a  bloody  end.  Old  monarchies 
are  to  fall.  An  imperial  chief  shall  arise;  who  is 
to  rule  with  despotic  power.  Governments  will  be 
changed,  for  a  season.  It  may  even  be,  that  elective 
chiefs  will  be  placed  over  them.  But,  whatever  the 
new  form  of  power  shall  be ;  it  will  be  of  short  con- 
tinuance. They  shall  be  subordinated  to  one,  great, 
imperial  head;  whose  lead  they  shall  willingly  follow. 
The  process  of  wasting — which,  as  we  have  seen,  is 
to  go  on,  through  the  kingdoms  of  the  beast — shall 
continue,  until  as  a  kingdom,  the  Papacy  shall  perish, 
in  some  great  convulsion  of  the  times. 

And,  all  the  indications  seem  to  be,  that  the  begin- 
ning of  this,  is  not  far  distant.  Europe  slumbers  on 
a  volcano.  And  how  soon  its  convulsions  shall  be 
felt;  it  is  not  for  man  to  say.  Where  its  first  throes 
shall  be  experienced;  where  next  they  shall  spread; 


CONSIDERED.  203 

we  know  not.  No  one  knows.  What  we  know  is, 
that  soon,  every  throne,  amidst  the  ten,  shall  be  shaken 
down;  and  every  government  come  forth  from  the 
convulsion,  in  a  new  form ;  clothed  with  new  powers. 
But  not  long  will  that  continue.  In  vain,  do  exiled 
patriots  scheme  and  plot  and  labour;  for  the  upbuild- 
ing of  republics,  in  these  kingdoms.  It  is  a  dream; 
baseless  and  unmeaning.  Its  realization  shall  never 
be.  The  word  of  God  is  against  it.  As  kingdoms, 
their  character,  duration,  and  end,  are  all,  clearly 
pointed  out.  They  have  given  "their  strength  to  the 
beast."  They  have  supported  his  pretensions;  and 
extended  his  power;  and  upheld  his  throne.  And, 
though,  for  a  season,  they  may  "hate  the  whore,"  by 
whom  his  dominion  has  been  exercised;  and  turn 
against  her,  "and  make  her  desolate  and  naked,  and 
eat  her  flesh  and  burn  her  with  fire;"  Rev.  xvii.  16, 
yet  it  will  only  be  for  a  time.  In  its  last  form,  they 
shall  still  give  their  power  unto  the  beast,  until  the 
word  of  Grod  shall  be  fulfilled."  (Ver.  17.)  No  form 
of  government  shall  be  abiding  there.  The  times 
of  the  end  bear  them  all  onward  to  the  final  ca- 
tastrophe. 

And  this  overthrow  of  the  kingdom  of  the  beast, 
about  the  end  of  the  twelve  hundred  and  sixty  days, 
is  not  its  final  overthrow.  It  is  to  appear  once  more. 
The  Papacy  is  to  take  on  another,  and  its  last,  phase. 
Of  that  it  is  written,  "All  the  world  shall  wonder" 
when  they  behold  "the  beast  that  was  not  and  yet 
is."  Once  again,  it  is  to  be  "drunk  with  the  blood  of 
saints."  And  while  the  ten  kingdoms  shall  be  shaken 
to  their  centre,  it  is  in  Palestine  that  the  last  great 


204  NOT    BELIEVED. 

struggle  shall  be  made.  Thither,  the  course  of  great 
events  is  surely  to  tend.  There,  the  last  great  combi- 
nation is  to  be  made.  There,  the  stone  out  of  the 
mountain,  is  to  " strike  the  image  on  the  feet  of  it." 
There,  the  hostile  kingdoms  are  to  be  broken  in 
pieces;  and  the  empire  of  the  beast  destroyed  for 
ever! 

Such,  brethren,  are  some  of  "the  signs  of  the 
times,"  which  point  out  to  us  the  near  approach,  and 
mark  the  progress,  of  the  latter  days.  We  are  sur- 
rounded by  them.  In  whichever  of  their  fourfold 
aspects  we  view  them,  I  suppose  we  must  all  admit, 
that  they  do  fit  into  our  day,  as  characteristics  of  it. 
We  may  not  believe  they  are  signs.  Many  will  not. 
They  will  see  in  them  nothing  but  the  regular  suc- 
cession of  cause  and  effect;  calling  for  no  special 
exhibition  of  divine  power. 

And  why  should  there  be  ?  When  our  Lord  blamed 
the  Pharisees,  because  they  would  not  regard  the 
"signs  of  the  times,"  such,  precisely,  was  their  cha- 
racter. There  was  not  one  of  them,  that  seemed  a 
direct  exercise  of  Gf-od's  power.  Not  one  of  them,  to 
which  men  of  thought  could  not  assign  a  clear  and 
exact  human  instrumentality.  No;  not  one.  But 
they  were  not,  for  this,  less  the  predicted  signs. 
They  did  not,  less  clearly,  prove  the  prophetic  word. 
If  the  sceptre  was  to  depart  from  Judah,  at  Shiloh's 
coming;  of  course,  some  other  power  must  pluck  it 
from  his  hands.  Human  instrumentality  must  be 
employed.  And  the  account,  which  the  men  of  that 
day  might  have  given  of  it,  would  be,  "Rome  is 
stronger  than  Judah.  The  weaker  power  must  submit 


SECONDARY   CAUSES.  205 

to  the  yoke"     And,  how  naturally,  such  an  account 
would  be  given. 

But,  though  this  would  be  the  truth,  it  would  not 
be  all  the  truth.  The  prophecy  lay  back  of  the  fact. 
And  the  state  of  the  respective  nations,  was  a  silent 
answer  to  its  demands. 

So  with  those  signs  which  are  to  precede  His 
second  coming — i.  e.,  to  characterize  "the  time  of 
the  end."  They  may  all  be  explained  on  the  known 
and  regular  operation  of  secondary  causes.  Up  to 
the  last  moment,  when  "the  sign  of  the  Son  of  man 
shall  be  seen"  in  the  heavens — there  will  not  be  one, 
of  which  men  may  not  truthfully  say,  as  they  point 
to  some  visible  instrumentality,  "  This  is  the  cause  of 
it!"  The  progress  of  armies;  the  contests  among 
different  nations;  the  setting  up  of  one  throne,  and 
the  pulling  down  of  another;  the  rapid  advance  of 
science;  the  diffusion  of  education;  the  state  of  the 
churches  and  of  the  world  at  large;  all  these  things 
may  be  thus  explained.  And,  assuming  that  this 
explanation  exhausts  the  truth;  neglecting  to  look 
beyond;  refusing  to  admit  the  presence  of  a  higher 
power  controlling  these  causes ;  men  will  be  deceived, 
blinded,  to  the  last.  The  mistake  of  the  Jews  will  be 
acted  over  again.  Men  will  be  looking  for  some 
miraculous  manifestation  of  His  power.  And  of  this 
sort,  "there  shall  no  sign  be  given  them" — until  the 
end.  They  will  forget  Him,  who  sitteth  behind  and 
above  the  shifting  scenes  of  history;  and  whose  ulti- 
mate design  is  carried  on  by  every  figure  that  comes 
forth  upon  the  stage.  Hence,  "as  a  snare,  it  shall 
come  upon  all  them  that  dwell  on  the  face  of  the 

18 


206  CHRIST'S  PERSONAL  COMING. 

earth."  The  very  facts,  which  are  to  indicate  its  ap- 
proach^ will  all  be  referred  to  other  causes.  And  men 
will  doubt  its  coming,  until  it  breaks  upon  them. 

We  have  already  seen  the  manner  of  the  setting  up 
of  this  kingdom;  i.  e.,  by  the  personal  coming  of  our 
Lord.  And  the  text,  very  clearly,  refers  to  this. 
What  is  this  "coming  with  the  clouds  of  heaven"  but 
that  of  which  St.  John  says,  "Behold,  He  comethwith 
clouds,  and  every  eye  shall  see  Him"?  What,  but 
that  of  which  our  Lord,  himself,  speaks:  "And  they 
shall  see  the  Son  of  Man  coming  in  the  clouds  of 
heaven,  with  power  and  great  glory"? 

As  He  stood  on  Mount  Olivet,  blessing  His  disci- 
ples, "a  cloud  received  Him  out  of  their  sight." 
With  wondering  intensity  of  adoration,  His  disciples 
gaze  after  Him,  as  He  ascends.  And  then  an  angel 
speaks:  "Ye  men  of  Galilee,  why  stand  ye  gazing  up 
into  heaven?  This  same  Jesus,  which  is  taken  from 
you  into  heaven,  shall  so  come,  in  like  manner,  as  ye 
have  seen  Him  go  into  heaven"  Acts  i.  11.  Now, 
what  is  this,  but  the  coming  spoken  of  in  the  text  ? 
What  is  it,  but  His  coming  to  set  up  His  kingdom  ? 
What,  but  His  visible,  personal  coming?  I  submit, 
that  the  uniform  testimony  of  Scripture  is,  that  at 
this  coming,  His  kingdom  shall  be  set  up— His  banded 
enemies  destroyed — the  Spirit  poured  out- — and  the 
world  converted  to  God.  Examine  and  see  if  it  is 
not  so.  Examine,  and  see  if  there  is  a  single  passage 
which  speaks  of  the  setting  up  of  His  kingdom ;  which 
does  not  directly,  or  by  necessary  inference,  connect  it 
with  that  personal  coming. 

And  I  think  I  see  clearly  why  this  should  be.     It 


JUDGMENT   GIVEN    TO    HIM. 

is  fit  and  right,  that  He  who  shed  His  blood  for  man, 
should  execute  judgment  on  all  who  reject  His  grace. 
That  the  earth,  which  saw  the  humiliation  of  His 
cross,  should  look  on  the  splendours  of  His  "many 
crowns."  Judgment,  therefore,  is  given  to  Him,  "be- 
cause He  is  the  Son  of  Man."  0,  it  is  a  wise  and 
gracious  arrangement,  that  He  who  died  for  man, 
should  be  the  Judge  of  man !  He  wore  our  nature. 
He  knows  its  wants;  its  weaknesses;  its  temptations; 
its  dangers.  There  is  not  one  of  all  those  who  shall 
stand  before  Him  at  last,  that  shall  not  know  he 
might  have  found  a  Saviour,  in  the  person  of  his 
Judge!  And  so,  in  person,  He  is  to  come  again. 
The  plans  of  God  shall  have  passed  over  the  circle  of 
their  development.  And  redemption  is  complete ;  by 
His  coming  again  to  set  up  His  kingdom,  which  sin 
had  laboured  to  destroy!  It  is  this  coming,  of  which 
the  text  speaks;  and  to  which  the  Bible  everywhere 
appeals. 

And  here,  this  question  might  be  left.  In  the 
minds  of  many,  however,  this  great  truth  is  thrown 
down  from  its  high  position.  A  principle  of  interpre- 
tation, which  is  allowed  in  no  other  book,  is  sought  to 
be  set  up.  And,  as  a  consequence,  it  has  come  to 
pass,  that  men  regard  the  numerous  and  strong  and 
varied  declarations  of  the  Bible,  concerning  Christ's 
second  coming,  as  referring  to  a  spiritual  coming. 

Now,  I  suppose,  we  shall  all  agree,  that,  only  as  we 
receive  the  truth  of  God,  in-  its  purity — i.  e.,  as  we 
attain  to  the  mind  of  the  Spirit,  concerning  it — can  we 
hope  to  be  blessed  by  it.  Only  so  far  is  it  the  word 
of  God  to  us.  When  the  astronomer  turns  his  tele- 


208  MIND   OF   THE   SPIRIT, 

scope  against  the  sky ;  unless  it  be  in  a  line  with  a 
given  star,  its  beams  do  not  reach  his  eye.  He  sees 
it  not.  Its  existence  is  not  perceived  by  him.  So, 
unless  he  turns  the  eye  of  faith,  directly  in  a  line 
with  the  teachings  of  His  word,  God's  truth  does  not 
come  in  to  his  soul.  He  will  be  deprived  of  that  por- 
tion of  his  spiritual  food ;  and  so  fall  short  of  the 
strength  and  stature  of  grace  to  which  he  might  have 
attained. 

When  therefore,  I  read,  "If  any  man  love  me,  my 
Father  will  love  him;  and  we  will  come  to  him,  and 
make  our  abode  with  him;"  I  hail  an  interest  therein 
as  a  blessed  privilege.  I  claim  part  of  all  its  bless- 
ings. And  he  knows  not  of  the  riches  of  grace,  who 
knows  not  what  that  promise  means. 

But,  then,  what  results  from  this?  Suppose  the 
Bible  abounded  in  promises  as  to  Christ's  spiritual 
coming.  What  then?  Is  that  all?  Is  there  no 
coming  other  than  that  ?  None  different  from  that  ? 
None  beyond  that  ? 

It  was  not  that,  which  the  Apostle  calls  "the 
blessed  hope  and  the  glorious  appearing  of  the  great 
God  and  our  Saviour  Jesus  Christ."  It  was  not  that 
which  the  Corinthians  expected  when  they  were 
"waiting  for  the  coming  of  the  Lord  Jesus  Christ." 
1  Cor.  i.  7.  It  was  not  that,  which  the  Thessalonians 
had  in  view,  when  they  "turned  to  God  from  idols  to 
serve  the  living  and  true .  God ;  and  to  wait  for  his 
Son  from  heaven."  1  Thess.  i.  10.  It  was  not  that 
which  he  had  in  view,  when  he  said  they  were  his 
"hope  or  joy  or  crown  of  rejoicing  ...  in  the  pre- 
sence of  the  Lord  Jesus  Christ  at  His  coming."  1  Thess. 


€;E 
OF  THE 
rEESI 
209 

-xi^  -1 »  W  *»  ** 

ii.  19.  It  was  not  that  of  which  our  Lord  spoke, 
when  He  said,  "As  the  lightning  cometh  out  of  the 
east,  and  shineth  even  unto  the  west,  so  shall  also  the 
coming  of  the  Son  of  Man  be."  Matt.  xxiv.  26.  Were 
there  no  other  passages  than  these,  the  coming  of 
which  we  speak  would  stand  proved  as  a  foundation 
hope — a  broad  and  blessed  and  glorious  truth ! 

But  what  now,  is  the  fact?     Just  this.     There  are, 

1  believe,    some   twelve    or    thirteen   words,    in   the 
original,  used  in  the  New  Testament  in  reference  to 
this  coming.     And  these   occur — in   plain   and   un- 
doubted reference  to  it — no  less  than  about  one  hun- 
dred and  twenty-five   times.      They   are   thus   often 
used  to  assert  that  truth.     And  they  do  it  so  clearly 
and  pointedly,  that  it  would  seem  their  application 
cannot  be  mistaken.* 

*  The  most  prominent  of  these  words  are  rendered,  revelation; 
appearing  or  manifestation;  coming,  in  the  sense  of  bodily  presence; 
to  come;  kingdom;  to  be  manifested,  or  to  appear;  and  day.  The 
examples  of  their  use  are  as  follows,  in  the  order  in  which  they  are 
named: 

a.  Revelation,  or  reveal — Luke  xvii.  30;  Rom.  ii.  5;  viii.  18,  19; 

2  Thess.  i.  7  ;  1  Pet.  i.  5.  7.  13;  iv.  13;  v.  1;  1  Cor.  i.  7. 

b.  Appearing  or  manifestation — 2  Thess.  ii.  8.     Literally,  this  is 
"  the  epiphany  or  visible  appearing  of  His  presence"  1  Tim.  vi.  14; 
2  Tim.  iv.  1.  8;  Tit.  ii.  13;  Matt.  xxiv.  30;  Heb.  ix.  28. 

c.  Coming,  or  bodily  presence — Matt.  xxiv.  3.  27.  37.  39;  1  Cor. 
xv.  23;  1  Thess.  ii.  19;  iii.  13;  iv.  15;  2  Thess.  ii.  1.  8;  James 
v.  7,  8:  2  Pet.  i.  16;  iii.  4.  12;  1  John.  ii.  28. 

d.  Come— Matt.  viii.  11;  xvi.  27;  xxiv.  30.  42.  44.  46;  xxv.  6. 
10.  19.  31;  xxvi.  64;  Mark  viii.  38;  xiii.  26.  35;  xiv.  62;  Luke 
xii.  36,  37,  38.  40.  43.  46;  ix.  26;  xviii.  8;  xxi.  27;  John  xiv.  3. 
18;  Acts  i.  11;  1  Cor.  iv.  6;  xi.  26;  1  Thess.  v.  2;  2  Thess.  i.  10; 
Heb.   x.  37;  2  Pet.  iii.   4;  Jude,  14;  Eev.   i.   4.  7;  xi.  17,   18; 

18* 


210  PROOFS   AND   EXAMPLES. 

Instances  of  their  use  may  be  seen  in  Luke  xxi.  27. 
"And  then  shall  they  see  the  Son  of  Man,  coming 
in  a  cloud,  with  power  and  great  glory. "  And  in 
2  Tim.  iv.  1 — "I  charge  thee,  therefore,  before  God 
and  the  Lord  Jesus  Christ,  who  shall  judge  the  quick 
and  the  dead,  at  His  appearing  and  His  kingdom." 

They  speak  of  an  absolute  and  visible  coming,  do 
they  not?  And  they  are,  I  believe,  fair  types  of  the 
use  of  these  various  words. 

On  the  other  hand,  the  number  of  passages,  which 
speak  of  a  spiritual  coming,  is  exceedingly  small. 
There  are  two,  which  undoubtedly  do  so.  There  may 
be  others.  But  if  there  are,  I  am  not  able,  now,  to 
refer  to  them.  These  two  are ; 

iii.  11;  xxii.  7.  12.  20;  xvi.  15;  Matt.  xxiv.  14.  50;  Luke  xii.  46; 
xiii.  29;  Rom.  xi.  26;  2  Pet.  iii.  10;  Rev.  ii.  25. 

e.  Kingdom — Matt.  viii.  11;  xiii.  41.  43;  xxvi.  29;  Mark  xiv. 
25;  Luke  xxii.  16.  18.  30;  xiii.  29;  xxi.  31;  2  Tim.  iv.  1.  18; 
James  ii.  5;  Rev.  xi.  15;  Luke  i.  33. 

/.  To  be  manifested  or  appear — 2  Cor.  v.  10;  Col.  iii.  4;  1  Pet. 
v.  4 ;  1  John  ii.  28 ;  iii.  2. 

g.  Day— Phil.  i.  10;  2  Thess.  ii.  2;  2  Tim.  i.  12.  18;  iv.  8; 
Jude  6;  Rev.  vi.  17;  xvi.  14;  1  Cor.  v.  5;  2  Cor.  i.  14;  1  John  iv. 
17;  Eph.  iv.  30. 

Other  words  occur  in  such  passages  as  Rom.  viii.  17,  last  clause; 
2  Thess.  i.  10.  And  Acts  iii.  20,  21.  And  1  Thess.  iv.  16.  And 
Gal.  v.  5,  c.  /.  2  Tim.  iv.  8;  1  Thess.  i.  10;  Rom.  viii.  19.  And 
Heb.  ix.  28 ;  1  John  iii.  2,  last  clause. 

Many  other  passages  might  be  cited.  But  here  is  an  array  of 
proof  which  might  be  allowed  to  be  sufficient  for  any  purpose.  To 
suppose  that  all  will  agree,  that  the  application  of  the  passages  is 
correct,  is  perhaps  more  than  is  to  be  expected.  The  day  has  not 
come,  when  "we  shall  all  see  eye  to  eye."  But,  for  one,  I  must 
confess,  it  is  difficult  to  see  in  what  respect  they  are  improperly 
applied. 


SPIRITUAL   COMING.  211 

"  Behold,  I  stand  at  the  door  and  knock.  If  any 
man  hear  my  voice,  and  open  the  door,  I  will  come  in 
to  him,  and  will  sup  with  him,  and  he  with  me." 
Rev.  iii.  20. 

"If  a  man  love  me,  he  will  keep  my  words:  and 
my  Father  will  love  him,  and  we  will  come  unto  him, 
and  make  our  abode  with  him."  John  xiv.  23.* 

Now,  these  are  plain  and  distinct  and  emphatic, 
assertions  of  a  spiritual  coming  of  Christ :  and  of  His 
dwelling  in  the  hearts  of  His  people.  They  set  before 
us,  in  other  words,  the  mystery  of  the  Christian  life, 
"which  is  Christ  in  you,  the  hope  of  glory. "  There 
can  be  no  doubt  of  this.  And  it  is  a  blessed  and  a 
glorious  truth.  And  that  man  knows  nothing  of  the 
inner  life  of  the  Christian — a  "life  hid  with  Christ  in 
God" — who  knows  not  something  of  the  fulness  of  its 
meaning.  But  what  follows  from  this?  The  question 
is  not,  whether  there  is  not  a  sense  in  which  Christ 
comes  to  His  people  now.^  In  various  ways,  the  Bible 

*  It  may  be  asked,  Why  not  include  Matt.  x.  23?  "Ye  shall 
not  have  gone  over  the  cities  of  Israel,  till  the  Son  of  Man  be 
come."  The  answer  is,  There  is  no  spiritual  coming  referred  to,  in 
these  words.  He  came  as  King,  to  set  up  His  kingdom,  when  He 
entered  Jerusalem  in  triumph.  They  rejected  Him.  This  coming 
was  then  accomplished. 

So  of  our  Lord's  words  to  Peter,  concerning  John:  "If  I  will 
that  he  tarry  till  I  come,  what  is  that  to  thee?"  Whatever  their 
meaning  may  be,  one  thing  is  plain;  i.  e.,  The  disciples,  them- 
selves, understood  Him  to  refer  to  the  end;  since  the  saying  "went 
abroad,  that  that  disciple  should  not  die."  John  xxi.  23. 

f  There  is,  also,  a  coming,  in  temporal  judgments.  Hence  "He 
shall  come  and  destroy  those  husbandmen,*  etc.  Luke  xx.  16.  Rev. 
ii.  5.  Matt.  xxi.  40,  41,  etc.  But  all  this  is  in  the  sense  of  accom- 
modation; not  reaching  to  the  main  idea  of  coming;  i.  e.,  an  abso- 
lute and  visible  presence. 


212  DEATH   IS    NOT 

teaches  this.  It  is  the  life  of  faith.  It  is  the  union 
of  the  branches  with  the  vine;  of  the  members  with 
the  head ;  of  children  with  their  father.  And  all  this 
is  the  work  of  the  Spirit  in  the  heart,  testifying  of 
Jesus.  But  the  question  is,  Whether  Christ's  second 
coming,  "in  great  power  and  glory,"  is  not  the  great 
end  to  which,  as  the  consummation  of  his  first  coming, 
the  Scripture  constantly  points  us?"  The  passages 
quoted  above,  establish  the  truth  of  a  spiritual 
coming,  or  abode  in  the  hearts  of  His  people;  just  as 
positively,  as  though,  instead  of  two,  there  were  two 
hundred  of  them.  God's  testimony  is  not  to  be 
taken,  as  we  count  votes  among  men.  One  clear, 
though  single,  enunciation  of  a  truth,  is  enough  to 
establish  that  truth.  It  lifts  it  up,  above  all  question 
or  suspicion.  What  account,  therefore,  shall  we  make 
of  these  very  numerous  passages,  just  cited;  which 
prove  an  absolute  and  literal  coming?  Why  should 
there  be,  that  oft-repeated  and  varied  and  positive 
reference  to  that  truth,  except  to  show  the  prominence 
which  Q-od  meant  it  to  hold,  in  the  affections  of  His 
people  ? 

But,  now,  perhaps,  some  will  say:  "Well,  I  admit 
that  Christ  will  come  again.  It  does  not,  however, 
matter  much.  Death  is  His  coming  to  me" 

Is  there  one  here,  who  holds  this  view?  To  him  I 
say,  It  matters  very  much,  that  you  should  hold  the 
truth  of  God,  just  as  He  means  it.  I  know  that,  at 
death,  man's  character  and  destiny  are  fixed  for  ever. 
That, 

"There's  no  repentance  in  the  grave, 
Nor  pardon  offered  to  the  dead." 

The  man  who  goes  down  to  the  grave  unprepared, 


THE   COMING   OP   CHRIST.  213 

goes  into  eternity  unprepared;  and  that  for  him, 
there  remains  nothing  "but  a  certain,  fearful,  looking 
for  of  judgment  and  fiery  indignation :  which  shall 
devour  the  adversary."  And  you  know,  how  cease- 
lessly this  truth  is  set  before  you.  0,  that  you  could 
be  brought  to  feel  its  power ! 

But,  still,  I  say,  death  is  not  the  equivalent  of  the 
coming  of  our  Lord.  The  Scriptures  no  where  speak 
of  it  as  such.  Where  is  the  passage  which  holds  out 
this  idea? 

It  is  fresh  in  the  memory  of  some  of  you,  how,  a 
short  time  ago,  a  faithful  and  honoured  minister  of 
Christ,  of  large  experience  in  his  Master's  work, 
declared,  in  this  pulpit,  that  he  was  never  conscious 
of  making  "so  little  headway  in  proclaiming  the 
truth,  as  when  death  and  the  certainty  of  death,  was 
his  theme!"* 

It  was  a  striking  declaration.  And  I  suppose,  the 
experience  of  most  men,  goes  to  the  same  point.  One 
would  think,  indeed,  that  it  would  not  be  so.  One 
would  think,  that  its  appeal  would  be  resistless.  Alas ! 
who  does  not  know,  that  men  will  coolly  discuss  their 
plans  of  business  and  of  pleasure ;  even  as  they  follow 
the  corpse  to  the  tomb ! 

Now,  why  is  this  ?     Death  is  not  the  point  of  appeal 

*  Riding  out  to  attend  a  funeral  some  time  since,  with  a  minister 
of  another  denomination  by  my  side;  I  said  to  him:  "Is  there  any 
one  theme,  in  handling  which,  you  feel  that  you  are  making  less 
impression  on  your  hearers,  than  with  almost  any  other?"  He 
paused  a  few  moments,  and  replied:  "I  think  there  is."  "And 
what  is  it?"  "Why,"  said  he,  "It  is  very  strange.  I  don't  exactly 
understand  it.  But  /  seem  never  to  be  so  unsuccessful,  as  when  I 
preach  about  death!" 


214  CHRIST'S  SECOND  COMING, 

which  the  word  of  G-od  presents.  Everywhere,  it  is 
the  second  coming  of  our  Lord. 

Are  ministers  exhorted  to  be  faithful  in  their  work  ? 
It  is:  "I  charge  thee,  therefore,  before  God  and  the 
Lord  Jesus  Christ,  who  shall  judge  the  quick  and  the 
dead  at  His  appearing  and  His  kingdom,  preach  the 
word/'  etc.  2  Tim.  iv.  1.  And  what  an  appeal  is 
that !  I  am  to  preach ;  and  you  to  hear ;  as  in  view 
of  the  judgment-seat  of  Christ! 

Are  careless  souls  to  be  aroused?  "  What  is  a  man 
profited,  if  he  shall  gain  the  whole  world,  and  lose  his 
own  soul :  or,  what  shall  a  man  give  in  exchange  for 
his  soul  ?  For  the  Son  of  Man  shall  come  in  the  glory 
of  His  Father,  with  His  angels:  and  then  shall  He 
reward  every  man,  according  to  his  works/'  Matt, 
xvi.  26,  27. 

"Whosoever  shall  be  ashamed  of  me  and  of  my 
words,  of  him,  also,  shall  the  Son  of  Man  be  ashamed, 
when  He  shall  come  in  His  own  glory,  and  in  His 
Father's,  and  of  the  holy  angels."  Luke  ix.  26. 

"  The  Lord  is  long-suffering  to  usward,  not  willing 
that  any  should  perish,  but  that  all  should  come  to 
repentance.  But  the  day  of  the  Lord  will  come  as  a 
thief  in  the  night:'  2  Pet.  iii.  9,  10. 

Are  men  commanded  to  repent?  It  is,  "Because 
He  hath  appointed  a  day,  in  which  He  will  judge  the 
world,  in  righteousness."  Acts  xvii.  31. 

Are  we  cautioned,  how  we  build  on  the  true  founda- 
tion? It  is  because,  "  Every  man's  work  shall  be 
made  manifest :  for  the  day  shall  declare  it :  because 

the  fire  shall  try  every  mans  work  of  what 

sort  it  is."  1  Cor.  iii.  13. 

Are   saints   exhorted   to   holiness   of  life?     It  is, 


THE   BIBLE-POINT   OF   APPEAL.  215 

"  That  when  He  shall  appear,  we  may  have  confidence 
and  not  be  ashamed  before  Him,  at  His  coming." 
1  John  ii.  28. 

"  When  Christ,  who  is  our  life,  shall  appear,  then 
shall  ye,  also,  appear  with  Him,  in  glory.  Mortify, 
therefore,  your  members,"  etc.  Col.  iii.  4,  5. 

"And  every  man  that  hath  this  hope  in  Him, 
purifieth  himself,"  etc.  1  John  iii.  3.  What  hope? 
"We  know,  that  when  He  shall  appear,  we  shall  be 
like  Him;  for  we  shall  see  Him  as  He  is."  (Ver.  3.) 

And  what  is  the  secret  of  a  holy  life?  "Ye  come 
behind,  in  no  gift,  waiting  for  the  coming  of  our  Lord 
Jesus  Christ.'1  1  Cor.  i.  7. 

Were  they  to  be  comforted?  "Be  patient:  stab- 
lish  your  hearts :  for  the  coming  of  the  Lord  draweth 
nigh.1'  Jas.  v.  8. 

"  Wherefore  comfort  one  another  with  these  words." 
1  Thess.  iv.  16.  What  words?  "For  the  Lord  Him- 
self shall  descend  from  Heaven,  with  a  shout,  the 
voice  of  the  archangel,  and  the  trump  of  God;  and 
the  dead  in  Christ  shall  rise  first.  Then,  we  who  are 
alive  and  remain,  shall  be  caught  up  together  with 
them,  in  the  clouds,  to  meet  the  Lord  in  the  air :  and, 
so  shall  we  ever  be  with  the  Lord.  Wherefore,  com- 
fort,11 etc. 

And  so,  brethren,  I  might  multiply  instances,  to 
almost  any  extent.  Everywhere,  this  is  the  point  of 
appeal.  The  position  of  this  great  truth,  is  one  of 
central  and  commanding  importance.  It  stands  forth 
in  the  word  of  God ;  unequalled  in  its  power  to  arouse 
the  careless;  to  comfort  the  mourner;  to  incite  to 
holiness  of  life;  and  to  exalt  the  Saviour  and  His 
cross ! 


216  CONTRASTS. 

And  can  you  substitute  death  for  this  glorious  hope 
of  the  coming  of  our  Lord?  Never.  Look  at  the 
vastness  of  the  contrast  between  the  two.  Even  to 
the  believer,  death  is  a  humiliation.  Of  every  one, 
who  goes  down  to  the  grave,  it  is  said :  "  It  is  sown 
in  dishonour.1'  It  is  a  season  of  unnatural  separa- 
tion, between  the  soul  and  body.  But  the  coming  of 
the  Lord  is  a  time  of  blessedness  and  glory.  It  puts 
an  end  to  this  separation.  It  brings  body  and  soul 
together  again;  but  not  as  they  were  before.  It 
unites  a  sinless  soul  to  a  new  and  glorified  body. 

There  is  hope  in  the  believer's  death.  There  is 
the  fulness  of  blessedness  and  glory  for  him  at  the 
coming  of  the  Lord.  The  one  event  frees  him  from 
toil.  The  other  introduces  him  to  "the  inheritance 
of  the  saints  in  light."  Death  breaks  the  chains  of 
sin.  The  coming  of  the  Lord  makes  him  perfect  in 
his  Saviour's  likeness.  The  one  event  puts  a  period 
to  his  warfare.  The  other  gives  him  his  crown.  One 
sees  his  body  laid  in  the  tomb.  The  other  finds  it, 
made  like  unto  Christ's  glorified  body.  The  grave, 
the  spade,  the  worm,  attend  the  one.  Light  and 
blessedness  and  glory;  the  presence  of  the  Saviour, 
and  the  companionship  of  His  saints,  are  the  incidents 
of  the  other.  They  can  no  more  change  places  in  the 
believer's  regards,  than  the  one  can  be  substituted  for 
the  other  in  the  word  of  God.  He  has  put  them 
asunder.  And  you  cannot  bring  them  together. 

And  this  is  the  coming  of  which  the  text  speaks; 
and  at  which  the  kingdom  of  the  God  of  heaven  is  to 
be  set  up. 

We  learn  from  this  subject,  The  position  of  glorious 


PRACTICAL  LESSONS.  217 

prominence  ivhich  the  doctrine  of  Christ's  second 
coming  holds  in  the  word  of  Grod.  What  could  more 
clearly  teach  us  this,  than  the  passages  which  have 
just  been  named?  And  many  others,  equally  strong, 
equally  clear,  equally  decided,  might  be  cited.  For, 
you  will  bear  in  mind,  that  not  one  single  text  has 
been  given  from  the  Old  Testament.  And  it  abounds 
in  them.  "All  his  holy  prophets,  since  the  world 
began,"  have  borne  their  testimony  to  this  great 
truth.  Indeed,  the  first  and  second  coming  of  Christ, 
stand  out  as  mountain  peaks  on  the  plain  of  God's 
word.  They  catch  the  first  and  last  rays  of  its  light. 
The  earliest  beams  of  His  truth  play  upon  them. 
And  the  latest  rays  from  heaven  linger  and  glow  on 
their  summits.  Long  before  the  plain  between  them 
receives  the  light ;  long  before  the  truths  which  are  in- 
termediate to  them,  are  revealed ;  they  are  made  known. 
The  living  sunlight  of  revelation  brings  them  distinctly 
out ;  while  yet,  other  truths — and  great,  practical,  and 
glorious  truths  too — are  in  the  dark.  The  first  has 
long  since  been  fulfilled.  And  now,  all  the  prophecies 
turn  to  the  second,  as  the  one  living  hope  of  the 
Church.  Preparation  for  it  is  everywhere  our  instant 
duty.  It  gives  point  and  power  to  every  appeal.  It 
underlies  every  hope.  It  urges  to,  and  quickens  in, 
every  duty.  It  is  the  consummation  of  the  first ;  the 
harvest  of  the  world ;  the  "gathering  together  in  one, 
of  all  things  in  Christ,  both  which  are  in  heaven  and 
which  are  on  earth. "  All  before  it  is  but  a  prepara- 
tion for  it. 

Well,  brethren,  what   is   all   this   to  you?      This 
coming  of  the  Lord  of  glory  ?     What  is  your  relation 

19 


218  CONCLUSION. 

to  it?  It  is  just  the  one  question,  infinitely  more 
momentous  than  any  other.  Gather  together  all  the 
interests  of  earth.  Place  them  in  the  light  of  this 
truth.  And  how  utterly  worthless  they  appear !  Its 
riches  and  honours  and  pleasures ;  what  are  all  these  ? 
Will  they  avail  you,  at  that  hour?  Will  the  honours 
of  the  great  man ;  and  the  wealth  of  the  rich  man ; 
and  the  wisdom  of  the  wise  man,  profit  him  then? 
He  may  have  wielded  earth's  mightiest  sceptre. 
Armies  may  have  moved  at  his  command;  or  senates 
thrilled  with  his  eloquence;  or  nations  trembled  at 
his  power.  But  what  will  all  this  avail?  The  victo- 
ries of  Alexander  and  Caesar  and  Napoleon,  will  give 
them  no  importance  before  the  bar  of  God.  The 
wisdom  of  earth  yields  no  answer  to  the  question, 
Who  shall  stand  when  He  appear  eth  ?  There  is  no 
wisdom  but  that  which  prepares  for  this.  He  only  is 
the  wise  man,  who  so  lives  that  he  "  may  have  con- 
fidence, and  not  be  ashamed  before  Him  at  His 
coming."  Brethren,  is  this  your  state? 


LECTURE  XII. 


THE  Ancient  of  days  came,  and  judgment  was  given  to  the  saints 
of  the  Most  High;  and  the  time  came  that  the  saints  possessed 
the  kingdom. 

His  kingdom  is  an  everlasting  kingdom,  and  all  dominions  shall 
serve  and  obey  Him. — DAN.  vii.  22,  and  last  clause  of  ver.  27. 

WE  saw  in  the  last  lecture,  that  the  kingdom  of  the 
God  of  heaven,  is  to  be  set  up  at  the  second  coming 
of  Christ.  And  now,  it  will  be  well  to  pause  a  mo- 
ment, and  define — as  nearly  as  may  be  done — the 
posture  of  affairs  at  that  point. 

The  Jews  will  have  been  partly  restored.  The  last, 
great  combination  of  the  armies  of  Gog  and  the  beast, 
to  destroy  them,  will  have  been  itself  destroyed.* 
And  very  terrible  will  that  visitation  of  judgment  be. 
The  swords  of  that  mighty  host — which,  as  a  cloud, 
shall  cover  the  land — shall  be  turned,  "  every  man's 
against  his  brother.''  Ezek.  xxxviii.  21;  Zech.  xiv.  13. 
Pestilence  shall  mow  them  down.  (Ver.  12.)  Great 
dismay  shall  be  tugging  at  their  heart-strings.  Fire 

*  See  Ezek.  xxxviii.  and  xxxix ;  Zech.  xiv.  1-3 ;  xii.  2,  3.  6.  9 ; 
Micah  iv.  11-12 ;  Hag.  ii.  22.  And  the  preceding  verse  clearly 
fixes  the  time  when  this  shall  be  done. 


220  SILENT   RESURRECTION, 

from  heaven  shall  destroy  them.  It  shall  be  as  it 
was  of  old,  when 

"  The  Angel  of  Death  spread  his  wings  on  the  blast, 
And  breathed  on  the  face  of  the  foe  as  he  passed. 
And  the  eyes  of  the  sleepers  waxed  heavy  and  chill, 
And  their  hearts  but  once  heaved,  and  for  ever  grew  still!" 

That  mighty  host  shall  melt  away;  though  no  op- 
posing bands  shall  be  the  instruments  of  their  destruc- 
tion. For  seven  months  shall  the  people  of  the  land 
be  burying  the  slain.  Ezek.  xxxix.  11-12. 

And  other  events,  of  far  greater  magnitude,  shall 
be  going  on  at  this  time.  Steadily,  and  by  many  un- 
observed, as  "signs  of  the  times,"  shall  the  events 
"of  the  time  of  the  end"  advance.  The  resurrection 
of  the  righteous  dead  will  be  silently  going  on.  The 
prophet  says:  "The  Lord  my  God  shall  come;  and 
all  the  saints  with  Thee.'1  Zech.  xiv.  5.  Now,  how 
can  they  come  with  Him,  unless  they  are  raised 
before  He  comes? 

You  are  surprised  at  this  statement  ?  Well,  "  search 
and  look"  if  it  is  the  true  statement  of  the  case.  If 
it  is  not,  you  are  bound  to  reject  it. 

St.  Paul  says,  "  Them,  also,  which  sleep  in  Jesus, 
shall  Gf-od  bring  with  Him.11  1  Thess.  iv.  14. 

And  again:  "To  the  end  that  He  may  establish 
your  hearts  unblamable  in  holiness  before  God,  even 
our  Father,  at  the  coming  of  our  Lord  Jesus  Christ, 
with  all  His  saints.11  1  Thess.  iii.  13. 

And  again:  "When  Christ,  who  is  our  life,  shall 
appear,  then  shall  ye  also  appear  with  him  in  glory.'1 
Col.  iii.  4. 


PROOFS   OF.  221 

"Behold,  the  Lord  cometh  with  ten  thousand  of  his 
saints."  Jude  14. 

"He  came" — says  Moses,  in  "the  blessing,  where- 
with he  blessed  the  children  of  Israel" — "He  came 
with  thousands  of  saints."  Deut.  xxxiii.  2.  And 
Daniel,  in  describing  His  coming,  says:  "Thousand 
thousands  ministered  unto  Him,  and  ten  thousand 
times  ten  thousand  stood  before  Him."  (vii.  10.) 

And  so,  we  find  in  Rev.  xix.  that  this  event — i.  e., 
the  first  resurrection — is  to  precede  His  coming. 
The  Bride — which  is  the  collected  body  of  Christ's 
glorified  people — is  to  be  "arrayed  in  fine  linen,  clean 
and  white,"  before  the  visible  advent  of  the  word  of 
God.  When  he  goeth  forth,  "the  armies  in  heaven 
followed  Him  upon  white  horses,  clothed  in  fine  linen, 
etc."  (Ver.  14.)  Now,  we  are  expressly  told,  that 
"  the  fine  linen  is  the  righteousness  of  saints."  (Ver.  14.) 
Beyond  question,  therefore,  it  is  the  saints  who  thus 
accompany  him.  It  is  the  saints  alone  who  have  the 
righteousness  of  saints;  and  who  constitute  "the 
Bride,  the  Lamb's  wife."  They  come  "with  Him;" 
in  glorified  bodies,  like  His  own.  They  are  married 
to  Him;  i.  e.,  exalted  to  His  station  and  glory,  and 
go  out  from  His  presence  no  more.  They  are  "joint- 
heirs  with"  Him.  The  glory  which  results  from  His 
death,  they  share  with  Him.  All  that  He  has,  be- 
longs in  part  to  them;  as  a  bride  has  an  interest  in 
all  the  possessions  of  her  husband. 

Then  follows  the  judgment  of  the  beast ;  whose 
destruction  Christ  hath  reserved  for  His  own  hand.* 

*  When  that  is  done,  the  song  is  heard  from  the  harpers  on  the 
sea  of  glass:  "Great  and  marvellous  are  Thy  works,  Lord  God 


222  TRUMP  Or  GOD — WHAT? 

In  the  words  of  Daniel,  he  is  to  be  "  given  to  the 
burning  flame."  Satan  is  then  to  be  bound.  And 
thus  the  millennial  period  is  introduced. 

Of  course,  the  question  will  here  be  asked,  "Is  not 
the  sounding  of  the  last  trump  to  be  the  signal  for  the 
rising  of  the  dead  ?  How,  then,  can  you  speak  of  it 
as  silently  going  on? 

The  Bible  does  speak  of  the  trump  of  God.  But 
you  do  not  suppose  it  is  a  material  trumpet,  do  you  ? 
The  Book  of  Revelation  is  a  book  of  symbols.  There 
are  seals  and  trumpets  and  vials;  i.  e.,  symbolic  seals, 
and  trumpets  and  vials.  Now,  there  are  seven  of 
each.  The  seals  have  all  been  opened.  Six  of  the 
vials  have  been  poured  out.  And  six  of  the  trumpets 
have  sounded.  One  yet  remains.  That  is  "the  last 
trump."  Its  note  shall  summon  Christ's  dead  to  rise. 
But  it  is  no  material  trumpet.  It  is  a  symbol;  i.  e., 
it  denotes  an  event  which  may  be  fitly  represented  by 
the  sounding  of  a  trumpet.  A  trumpet-sound  arrests 
attention.  The  most  careless  are  attracted  by  it. 

Almighty;  just  and  true  are  Thy  ways,  Thou  King  of  saints:  Who 
shall  not  fear  Thee,  0  Lord,  and  glorify  Thy  name ;  for  Thou  only 
art  holy;  for  all  nations  shall  come  and  worship  before  Thee;  for 
Thy  judgments  are  made  manifest."  Rev.  xv.  3,  4.  Now  this  is 
very  significantly  termed  "the  Song  of  Moses  and  the  Song  of  the 
Lamb."  But,  why  the  "Song  of  Moses"?  The  deliverance  of 
the  Israelites  from  Egypt,  and  the  destruction  of  their  enemies  in 
the  Red  Sea,  were  types  of  the  greater  deliverance  of  the  Church 
in  the  last  times ;  and  of  the  destruction  of  the  banded  enemies  of 
our  Lord.  That  Church  shall  yet  look  on,  and  see  all  its  foes  de- 
stroyed. And  then  shall  this  song — such  as  earth  had  never  heard 
before,  go  up  before  the  throne.  And  yet,  you  observe,  after  this 
deliverance,  the  song  speaks  of  nations,  dwelling  in  the  flesh,  coming 
and  worshipping  before  God! 


SOUNDING   OF   THE   TRUMP.  223 

And,  as  the  sounding  of  the  six  trumpets  symbolized 
the  occurrence  of  the  events  that  were  to  take  place 
under  them ;  even  so  does  this.  It  symbolizes  a  given 
event;  i.  e.,  the  going  forth  of  Almighty  power  to 
arouse  His  sleeping  dead.  No  ear  but  theirs  shall 
hear  it.  "The  dead  shall  hear  the  voice  of  the  Son 
of  God;  and  they  that  hear  shall  live."  And  if  that 
is  not  exact  enough  our  Lords  adds:  " All  that  are  in 
the  graves  shall  hear  His  voice,  and  come  forth,  etc." 
John  v.  25.  28. 

The  trumpets,  as  symbols,  belong  to  the  visible 
representation  which  the  Apostle  saw.  The  sounding 
of  them,  to  the  events  which  they  set  forth.  No 
human  ear  heard  the  sound  of  the  six  which  are  past. 
The  occurrence  of  the  events  described,  alone  told  men 
of  their  sounding.  So  it  will  be  here.  In  vain  may 
you  listen  for  the  bugle-note  which  calls  the  dead  in 
Christ  to  arise.  It  is  a  delusion  to  expect  it.  Their 
rising  will  be  the  proof,  that  the  Archangel  is  fulfill- 
ing his  commission.  Silently,  the  power  of  God  shall 
reach  to  the  sleeping  dust  of  His  saints.  Silently, 
they  shall  arise ;  as  did  the  bodies  of  the  saints*  after 
our  Lord's  resurrection.  Business  and  pleasure  and 
vice  and  folly  and  crime,  shall  pursue  their  usual 
rounds.  And  men  will  scoffingly  ask,  Where  is  the 
promise  of  His  coming?  even  while  the  resurrection 
of  the  dead  is  taking  place  around  them.  We  deceive 
ourselves,  brethren,  when  we  imagine  that  this  glo- 
rious event  is  to  be  crowded  into  the  space  of  an  hour 
or  a  day.  Through  months  and  years  the  seals  were 
broken;  and  the  vials  poured  out;  and  the  six  trum- 
pets sounding;  i.  e.,  through  the  period  of  the  historic 


224  CHANGE   OF   THE   LIVING. 

events  in  which  they  were  fulfilled.  So  it  will  be 
here.  The  last  trump  may  be  sounding  for  months 
and  years.  We  know  not  how  long.  It  will  sound, 
until  the  last  of  His  sleeping  dead  have  arisen.  The 
phrase  "in  a  moment,  in  the  twinkling  of  an  eye" 
refers  to  the  change  of  the  living  saints — not  to  the 
rising  of  the  dead.  From  the  midst  of  the  occupa- 
tions of  their  daily  life,  they  will  be  taken.  "  Then 
shall  two  be  in  the  field;  the  one  shall  be  taken,  and 
the  other  left.  Two  women  shall  be  grinding  at  the 
mill;  the  one  shall  be  taken  and  the  other  left." 
Matt.  xxiv.  40-1.  But  no  sudden  outburst  of  power — 
no  circumstances  of  terror  or  of  grandeur — shall  at- 
tend the  taking.  An  invisible  hand  shall  be  stretched 
forth  to  take  the  living  saint  out  of  the  midst  of  his 
unbelieving  companions.  "In  a  moment"  it  shall  be 
done.  "In  the  twinkling  of  an  eye"  they  "shall  be 
caught  up;"  and  corruption  put  on  incorruption ! 
And  this  process  shall  go  on-,  until  the  number  of 
God's  elect  is  accomplished.  "And  then  shall  they 
see  the  Son  of  Man  coming  in  the  clouds,  with  great 
power  and  glory."  With  all  His  glorified  saints, 
Christ  shall  come  down  to  earth.  "  The  shout" — the 
word  expresses  that  of  the  warrior,  as  he  goes  down 
to  the  battle — 0,  it  will  be  given  by  His  glorified 
saints,  as  they  swell  His  triumph,  and  attend  His 
throne;  "to  execute  upon  them" — i.  e.,  the  banded 
enemies  of  God — "the  judgment  that  is  written.  This 
honour  have  all  His  saints"  Ps.  cxlix.  9.  And  this 
is  the  state  of  things  at  His  coming. 

I  know  not,  brethren,  how  it  may  affect  you.     But 
for  myself,  I  confess,  there  is  nothing  which  awes  my 


IMPRESSIVENESS   OF   THE   THOUGHT.  225 

spirit  so  much,  as  this  idea  of  the  silent  process  by 
which  the  dead  are  raised;  and  the  world  hastens  on 
to  judgment.  Who  can  help  recalling  our  Lord's 
words?  "They  knew  not  until  the  flood  came,  and 
took  them  all  away.  So  shall  also  the  coming  of  the 
Son  of  Man  be.'9 

Yet  this  destruction  is  not  universal.  It  extends 
to  the  banded  enemies  of  Christ.  The  rest  are 
spared.  The  prophet  expressly  confines  it  to  "the 
people  that  fought  against  Jerusalem."  And  such 
will  be  the  effect  of  these  judgments,  on  those  that 
are  spared,  that  the  prophecy  represents  the  glorified 
saints  declaring  that,  "all nations  shall  come  and  wor- 
ship before  Thee;  for  Thy  judgments  are  manifest. " 
Kev.  xv.  4.  What  nations  shall  then  be  on  earth? 
Just  those  that  are  spared,  when  the  beast  and  his 
army  perish.  Just  those  of  whom  it  is  said,  that 
"  They  shall  go  into  the  holes  of  the  rocks,  and  into 
the  caves  of  the  earth,  for  fear  of  the  Lord,  and  for 
the  glory  of  His  majesty,  when  He  ariseth  to  shake 
terribly  the  earth."  Isa.  ii.  19.  Israel  shall  be  re- 
stored. The  Spirit  shall  be  fully  poured  out.  The 
report  of  these  terrible  yet  glorious  events,  shall  go 
out  over  the  earth.  And  the  Gentile  nations  witness- 
ing them,  shall  know  and  confess  God's  hand  in  them 
all.  It  is  written,  "What  shall  one  answer  the  mes- 
sengers of  the  nation  ?  That  the  Lord  hath  founded 
Zion;  and  the  poor  of  His  people  shall  trust  in  it." 
Isa.  xiv.  32.  By  their  instrumentality,  the  whole 
house  of  Israel  shall  be  brought  back  to  their  own 
land.  "And  they" — i.  e.  the  Gentiles — "shall  bring 
all  your  brethren  for  an  offering  unto  the  Lord,  out 


226  EVERLASTING  CHARACTER 

of  all  nations,  upon  horses,  and  in  chariots  .  .  .  .to 
my  holy  mountain,  Jerusalem,  saith  the  Lord."  Isa. 
Ixvi.  20. 

And  while  these  events  are  going  on,  and  the 
spared  nations  are  blessed  in  the  conversion  of  Israel ; 
the  judgment  spoken  of  in  Matt,  xxv.,  will,  probably 
take  place.  It  is  not  the  dead,  that  are  then  to  be 
judged.  It  is  "the  nations;"  i.  e.,  living  nations — for 
the  term  is  never  once  used  of  anything  else — that 
are  to  be  subjects  of  that  judgment.  And  when  that 
is  ended,  sin  will  be  banished  during  the  millennial  age ; 
as  far,  i.  e.,  as  the  binding  of  Satan  for  a  season,  and 
the  purifying  of  the  world,  from  every  outward  temp- 
tation to  sin,  can  banish  it. 

And  now,  we  stand  in  full  view  of  the  subject, 
which  the  text  brings  before  us;  i.  e.,  The  subjects 
and  officers  of  the  kingdom  of  Crod.  And  these,  I 
think,  will  be  found  to  consist  of  Three  Classes. 

We  greatly  err,  when  we  suppose  that  the  results 
of  Christ's  atoning  work,  are  ended  at  His  coming 
again.  The  Bible  draws  no  such  narrow  lines  around 
it.  It  expressly  teaches  the  contrary.  He  is  to  be, 
"a  priest  for  ever."  How  can  that  be,  if  he  ceases  to 
act  as  a  priest  after  His  second  coming? 

"He  hath  an  unchangeable  priesthood."  But  who 
can  say,  it  is  unchangeable;  if  it  comes  to  an  end? 

"He  is  able  to  save  to  the  uttermost,"  or  evermore, 
as  the  margin  has  it;  "seeing  He  ever  liveth  to  make 
intercession  for  them."  Now,  how  is  it  true,  that  He 
saves  for  evermore ;  how  is  it  true,  that  He  ever  liveth 
to  make  intercession;  if,  at  any  time,  He  ceases  to 
save  or  make  intercession? 


OF  CHRIST'S  PRIESTHOOD.  227 

"He  is  consecrated  for  evermore."  But  how  can 
that  be ;  if  the  work,  to  which  he  is  consecrated,  is  to 
cease  after  a  season?  He  would,  then,  only  have 
been  consecrated  for  a  season;  and  not,  as  the  Bible 
declares  He  was,  "for  evermore.11 

So,  "He  offered  one  sacrifice  for  sins,  for  ever." 
But  it  was  only  a  sacrifice  for  a  limited  period;  if  it 
is  to  be  avail  no  more  after  He  has  come  again. 

No,  brethren,  no !  There  is  no  such  thing.  The 
priesthood  of  Christ  is  here  affirmed,  to  run  on,  in  an 
even  line,  with  the  existence  of  Christ.  Neither  shall 
ever  end.  If  "He  ever  liveth,"  it  is  "to  make  inter- 
cession;'' i.  e.,  to  discharge  the  high-priestly  duties? 

And  what  flows  from  this  ?  Just  this :  Priesthood 
is  an  oifice  of  relation.  It  is  founded  on  the  existence 
of  being,  on  behalf  of  whom,  it  is  to  be  carried  on. 
If,  therefore,  Christ  is  "a  priest  for  ever;11  there  must 
be,  "for  ever,"  fresh  generations  of  men,  who  are  to 
be  the  subjects  of  His  priestly  office.  He  is  a  priest 
to  His  people,  whom  He  is  now  gathering.  He  will 
be  so,  until  He  comes  again.  .  But  He  is  not  a  priest 
to  His  departed  saints.  He  will  not  be  to  His  glo- 
rified ones.  And  that,  not  because  his  priesthood 
changes.  It  is,  simply,  because  they  pass  beyond  its 
operation.  They  are  perfected  by  it.  They  stand  up, 
as  monuments  of  its  power.  But  they  receive  His 
sprinkled  blood,  and  are  subjects  of  His  intercession, 
no  more.  The  priesthood  continues.  Others  receive 
its  influences.  But  in  them,  sin  has  no  more  place. 
And,  therefore,  the  priestly  office  is  exercised  on 
them,  no  more.  "  Do  you  not  see,  that  the  central  idea 
of  the  priestly  office — the  fact,  on  which  alone  it  rests 


228  COVENANT   WITH   NOAH. 

— is  the  existence  of  beings  lorn  with  a  sinful  nature  ?' 
And,  if  that  office  is  to  continue  for  ever ;  it  must  be, 
that  new  subjects  of  it,  shall  continully  appear.* 

And,  this  seems,  very  clearly,  the  doctrine  of  the 
Bible. 

God's  covenant  with  Noah,  for  man  and  every 
living  creature  on  the  earth,  was  "for  perpetual  gene- 
rations;" i.  e.,  for  the  generations  of  eternity.  Thus 
long,  the  earth,  with  its  varied  inhabitants,  was  to 
exist.  And,  "while  the  earth  remaineth,  seed-time 
and  harvest,  and  cold  and  heat,  and  summer  and  win- 
ter, and  day  and  night  shall  not  cease."  Gen.  viii.  22. 
Need  any  one  argue,  that  this  looks  to  the  presence  of 
men  and  animals  on  the  earth,  through  the  genera- 
tions of  eternity  ?  Language  could  hardly  affirm  any 
truth  more  pointedly,  than  this  language  affirms  that. 

So  again,  it  is  written:  "They  shall  fear  Thee, 
as  long  as  the  sun  and  moon  endure,  throughout 
all  generations.  Ps.  Ixxii.  5.  Who  shall  fear  Him? 
Those,  of  course,  who  are  spoken  of  as  "genera- 
tions;" i.  e.,  men,  in  the  flesh,  as  successively  they 
appear  on  earth,  for  their  appointed  time. 

And  shall  this  ever  come  to  an  end?  "In  His 
days,"  continues  the  Psalmist,  "shall  the  righteous 
flourish;  and  abundance  of  peace,  so  long  as  the 
moon  endureth."  (Ver.  7.) 

*  Will  it  be  objected  to  this,  that  it  counts  on  the  presence  of  sin, 
through  the  millennium?  I  reply:  Not  at  all  as  it  is  now.  When 
Satan  is  bound;  and  the  world  purified;  when  all  temptations  to 
sin  are  put  away,  and  the  Spirit  freely  poured  out;  earth  will  be  a 
blessed  school,  in  which  men  will  be  trained  for  glory.  Who  can 
estimate  aright,  the  vastness  of  the  results  which  these  changes  shall 
produce? 


THE   NATIONS   BLESSED   IN   CHRIST.  229 

And,  are  any  excepted,  then?  "He  shall  have 
dominion  from  sea  to  sea ;  and  from  the  river  unto  the 
ends  of  the  earth."  (Ver.  8.) 

And,  can  there  be  no  mistake  about  the  fulness  and 
certainty  of  this  state  of  things?  "His  name  shall 
endure  for  ever:  His  name  shall  be  continued  as  long 
as  the  sun:  and  men  shall  be  blessed  in  Him:  all 
nations  shall  call  Him  blessed!"  (Ver.  17.)  And, 
thus,  through  all  these  endless  ages,  men  shall  be 
receiving  the  influences  of  His  atoning  work.  They 
shall  be  saved  by  Him.  They  shall  stand  in  Him. 
In  Him  all  shall  be  completely  blessed!  Thus,  for 
ever,  shall  generations  come  and  go.  Thus,  for  ever, 
shall  men  dwell  in  the  flesh.  Thus,  for  ever  will 
the  bounds  of  the  Redeemer's  kingdom  be  extending. 
Thus,  for  ever,  will  He  see  of  the  travail  of  His 
soul;"  as  its  results  go  forward  through  "perpetual 
generations."  And,  thus,  new  inhabitants  shall  be 
added  to  the  many  mansions  of  our  Father's  house; 
and  new  jewels  set  in  the  Redeemer's  crown!  0!  the 
might  and  the  grandeur  of  this  scheme  of  redemption, 
through  Jesus  Christ  the  Lord !  How  like  a  thought 
of  God,  it  seems.  And,  how  striking  its  contrast 
with  that  other  scheme,  which  teaches  that,  when 
Christ  comes,  He  is  to  destroy  the  earth;  and  put  a 
final  period  to  the  results  of  His  great  work.  It  is  a 
mistake  to  suppose,  that  the  elect  Church,  which  He 
is  now  gathering,  will  exhaust  the  application  of  the 
"everlasting  righteousness,"  which  He  brought  in;  or 
reach  the  outer  circle  of  its  fulness.  Not  so,  does  the 
Bible  teach.  That  Church,  indeed,  is  complete  at 
His  coming!  But  it  is  only  the  first  fruits  of  the 

20 


230  GOD'S  COVENANT 

great  harvest.  The  harvest  itself,  will  be  perpetually 
gathering  in.  Everlasting  ages  shall  bring  in,  its  still 
increasing  sheaves! 

And,  you  observe,  that  the  quiet  assumption  of  the 
prophet  is,  exactly,  in  the  line  of  this  view.  "All 
people  <*nd  nations  and  languages  shall  serve  Him;" 
i.  e.,  when  His  kingdom  is  set  up  at  His  coming.  Dan. 
vii.  13,  14.  But  this  cannot  be,  unless  there  are  dif- 
ferent people  and  nations  in  the  flesh;  even  as  now. 
"And  His  dominion,"  i.  e.,  His  dominion  over  these 
people  and  nations;  "is  an  everlasting  dominion, 
which  shall  not  pass  away."  "And  His  kingdom" — 
then  set  up,  and  of  which  these  people  and  nations 
are  subjects — "that  which  shall  not  be  destroyed." 
"People  and  nations  and  languages,"  mean,  "people 
and  nations  and  languages,"  do  they  not?  And  these 
are  to  continue  for  ever;  as  the  subjects  of  His  king- 
dom. Over  them,  His  dominion  shall  never  cease. 
From  amongst  them,  His  kingdom  shall  never  depart. 
And  this  calls  for  a  succession  of  generations,  through 
the  ages  of  eternity!  And,  thus,  one  class  of  the 
results  of  the  work  of  Christ,  is  carried  forward 
through  the  everlasting  age;  in  the  persons  of  the 
converted  Crentile  nations. 

Not  less  decided,  are  the  promises  to  the  seed  of 
the  literal  Israel.  The  covenant  with  Abraham,  like 
that  with  Noah,  was  "an  everlasting  covenant;"  and 
the  possession  of  the  land,  under  it,  "  an  everlasting 
possession."  And  the  promise  to  David  was,  "Thy 
seed,  also,  will  I  make  to  endure  for  ever;  and  thy 
throne  as  the  days  of  heaven."  Ps.  Ixxxix.  29. 
"  Once,  have  I  sworn  by  my  holiness,  that  I  will  not 


WITH   ABRAHAM.  231 

lie  unto  David.  His  seed  shall  endure  for  ever,  and 
his  throne,  as  the  sun  before  me.  It  shall  be  estab- 
lished for  ever  as  the  moon,  and  as  the  faithful  witness 
in  heaven."  (Vs.  35-3T.) 

In  a  variety  of  ways,  this  was  reaffirmed.  "As  for 
Me,  this  is  my  covenant  with  them,  saith  the  Lord; 
My  Spirit  that  is  upon  thee,  and  My  words  which  I 
have  put  in  thy  mouth,  shall  shall  not  depart  out  of 
thy  mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out  of 
the  mouth  of  thy  seed's  seed,  saith  the  Lord,  that  hath 
mercy  upon  thee."  Isa.  lix.  21. 

Now,  it  will  not  be  for  a  moment  contended,  that 
this  has  been  fulfilled.  Every  one  knows  that  it  has 
not.  It  remains,  therefore,  to  be  fulfilled.  It  calls 
for  a  perpetual  succession  of  generations  of  the  seed 
of  Jacob.  It  calls  for  them  as  generations;  i.  e.,  as 
men  living,  and  multiplying,  in  the  flesh.  It  calls  for 
generations  of  men,  thus  in  the  flesh,  as  perpetual 
witnesses  of  God's  fulfilment  of  His  gracious  word. 
There  is  no  limit  drawn  around  it.  God  says  it  shall 
be  for  ever.  And  we  are  to  receive  it  under  the 
sanction  of  His  oath.  He  has  sworn  "by  His  holi- 
ness" that  it  shall  be  so! 

As  yet,  we  look  not  on  its  fulfilment.  The  tribes 
of  Israel  are  in  dispersion.  The  veil  is  over  their 
face.  They  see  not  the  glory  of  the  promises.  Not 
yet  has  God  put  His  words  in  their  mouth,  nor  written 
His  law  in  their  hearts.  All  this  remains  to  be  done. 
Not  yet  has  the  "Lord  set  His  hand  again,  the 
second  time,  to  recover  the  remnant  of  His  people, 
which  shall  be  left."  Isa.  xi.  11.  Thus  far,  only  once 
has  He  gathered  them  from  their  dispersion.  And 


232  GLORIOUS   PROPHECIES 

then,  it  was  only  the  two  tribes  of  Judah  and  Benja- 
min; and  for  a  short  time.  The  ten  tribes  have  never 
been  restored.  But  here,  the  promise  is  to  bring  them 
all  back.  It  is,  to  "assemble  the  outcasts  of  Israel, 
and  gather  together  the  dispersed  of  Judah,  from  the 
four  corners  of  the  earth;  (ver.  12.)  And  the  same 
promise  is,  even  more  fully  and  minutely  and  posi- 
tively, repeated  in  Ezek.  xxxvii.  21-28. 

All  this  is  clearly  future.  The  outcasts  of  Israel 
are  not  yet  assembled.  The  dispersed  of  Judah  are 
not  gathered.  They  are  still  homeless  wanderers  on 
the  face  of  the  earth.  Not  yet  have  their  adversaries 
ceased.  Not  yet  do  they  dwell  in  their  own  land  in 
peace.  Not  yet  are  Judah  and  Israel  made  one. 

And  the  same  is  true  of  the  glorious  prophecies  of 
Jeremiah,  of  Ezekiel,  "and  all  the  prophets."  Not 
yet  are  they  fulfilled.  God  has  not  yet  put  His  law 
in  their  inward  parts;  nor  made  them  "a  name  and  a 
praise  among  the  nations  of  the  earth."  As  yet, 
Judah  is  desolate;  and  Jerusalem  mourns  for  the  dis- 
persion of  her  sons.  As  yet,  "her  adversaries  are 
chief."  "The  crown  is  fallen  from  her  head;"  and 
she  is  "delivered  into  their  hands,  from  whom  she  is 
not  able  to  rise  up."  But  still,  the  promise  is, 
"Again  shall  be  heard  in  this  place  ...  in  the  cities 
of  Judah,  and  in  the  streets  of  Jerusalem,  that  are 
desolate,  without  man,  and  without  inhabitant,  and 
without  beast:  The  voice  of  joy  and  the  voice  of  glad- 
ness ;  the  voice  of  the  bridegroom  and  the  voice  of  the 
bride;  the  voice  of  them  that  shall  say,  Praise  the 
Lord  of  hosts;  for  the  Lord  is  good;  for  His  mercy 


CONCERNING   THE   JEWS.  233 

endureth  for  ever;  and  of  them  that  shall  bring  the 
sacrifice  of  praise  into  the  house  of  the  Lord.  For,  I 
will  cause  to  return  the  captivity  of  the  land,  as  at  the 
first,  saith  the  Lord."  Jer.  xxxiii.  11.* 

And  when  shall  these  "  glorious  things,  spoken  of 
Zion,"  be  fulfilled?  The  prophet  answers:  "  Thus 
saith  the  Lord,  /  am  returned  unto  Zion,  and  will 
dwell  in  the  midst  of  Jerusalem ;  and  Jerusalem  shall 
be  called  a  city  of  truth;  and  the  mountain  of  the 
Lord  of  hosts,  the  holy  mountain."  Zech.  viii.  3. 
Now  a  return,  necessarily  implies  a  presence,  an  ab- 
sence, and  a  going  back  again.  There  can  be  no 
"return"  without  these.  Literally  and  personally, 
Jehovah- Jesus  was  present  in  the  cities  of  Judah.  In 
that  sense,  He  left  them;  and  was  absent  from  them. 
He  is  absent  from  them  still.  But,  in  that  sense,  He 
will  be  there  again.  And  that  will  be  His  return. 
And  what  will  then  be  their  state?  The  same  pro- 
phet tells  us:  "  Thus  saith  the  Lord  of  hosts,  There 
shall  yet  old  men  and  old  women  dwell  in  the  streets 
of  Jerusalem,  and  every  man  with  his  staff  in  his 
hand,  for  very  age.  And  the  streets  of  the  city  shall 
be  full  of  boys  and  girls,  playing  in  the  streets  there- 
of." (Ver.  4,  5.)  What  a  picture  of  peace  and  bless- 
edness !  Once,  on  earth,  Jesus  took  up  the  little 
children  "in  His  arms;  put  His  hands  on  them,  and 
blessed  them."  And  yet  again,  the  gladness  of  a 
nature,  cleansed  by  Him  from  sin,  shall  put  forth  its 

*  Ilead  also  Jer.  xxxi.  27-40;  xxiii.  3-9;  xxx.  7-12,  18-24; 
Ezek.  xxxvi.  8-13;  19-38;  Hosea  x.»  6;  Zeph.  iii.  19-20;  Obad. 
17-21. 

20* 


234  THE   TRUE   PERIOD    OF 

brightest  joy,  and  wear  its  sweetest  smile,  in  the  con- 
sciousness of  His  presence  and  blessing ! 

And,  of  the  same  time,  we  are  further  told:  aAs 
ye  were  a  curse  among  the  heathen,  0  house  of 
Judah,  and  house  of  Israel;  so  will  I  save  you,  and 
ye  shall  be  a  blessing.'''  (Ver.  13.)  Now,  how  can  this 
be,  unless  there  are  others  living  among  them  at  the 
time?  Only  so,  were  they  "  a  curse"  before.  Only 
so,  can  they  be  "a  blessing"  then.  It  is  the  two 
houses  of  Judah  and  of  Israel,  that  are  thus  to  be  a 
blessing  to  the  nations.  And  they  are  to  be  so,  at 
the  time  when  the  Lord  is  returned  to  Zion,  and 
dwells  in  the  midst  of  Jerusalem.  They  shall  then  be 
a  blessing ;  because  "  they  shall  all  be  righteous'1 — i.  e., 
all  shall  be  clothed,  and  blessed  and  saved,  in  the 
righteousness  of  their  Messiah:  because,  God  will 
have  poured  "  on  the  house  of  David,  and  upon  the 
inhabitants  of  Jerusalem,  the  spirit  of  grace  and  of 
supplication."  Zech.  xii.  10.  And,  because  they  shall 
have  looked  on  Him  whom  they  pierced,  and  mourned 
for  Him.  A  new  heart  shall  be  given  them,  and  a 
right  spirit  put  within  them.  They  shall  be  sprinkled 
with  the  Saviour's  blood:  for,  "in  that  day  there 
shall  be  a  fountain  opened  to  the  house  of  David,  and 
to  the  inhabitants  of  Jerusalem,  for  sin  and  for  un- 
cleanness."  Zech.  xiii.  1.  In  it  they  shall  "wash 
and  be  clean."  Their  sins  shall  be  put  away;  to  be 
found  and  remembered  no  more.  The  veil  shall  be 
taken  from  their  eyes.  They  shall  see  their  own 
Messiah  in  Him  whom  their  fathers  crucified ;  but  who 
now  reigns  gloriously  over  them.  That  sight  shall 


THE   WORLD  S    CONVERSION. 

break  up  their  stony  hearts;  and  streams  of  repent- 
ance unto  life  shall  flow  forth.  They  shall  own  Him 
theirs  for  ever.  "All  shall  know  Him,  from  the  least 
of  them,  unto  the  greatest  of  them.  "There  shall  no 
more  be  a  Canaanite  in  the  house  of  the  Lord."  They 
shall  be  holy,  every  one.  "  Their  children  also  shall 
be  taught  of  the  Lord.  And  great  shall  be  the  peace 
of  their  children."  The  broken  branch  shall  be 
grafted  into  the  Olive  Tree  again.  And  "  Israel  shall 
blossom  and  bud ;  and  fill  the  face  of  the  world  with 
fruit."  Isa.  xxvii.  6. 

And  what  is  our  assurance  of  all  this?  God's  pro- 
mise. He  has  said  it  shall  be  so.  Is  it  a  hard  thing 
to  believe  Him?  "And  so  all  Israel  shall  be  saved, 
as  it  is  written,  There  shall  come  out  of  Zion  the  De- 
liverer, and  shall  turn  away  ungodliness  from  Jacob. 
For  this  is  my  covenant  with  them,  when  I  shall  take 
away  their  sins"  Rom.  xi.  26. 

And  this  is  the  true  period  of  the  conversion  of  the 
world.  The  popular  idea  is  a  mistake ;  both  as  to  the 
time  and  the  instruments  of  that  glorious  event.  The 
time  will  not  be,  until  Israel  is  restored.  This  dis- 
pensation is  elective ;  preparatory.  While  God  visits 
the  Gentiles,  it  is  "to  take  out  of  them  a  people  for 
His  name."  Acts  xv.  14. 

I  desire  not,  brethren,  to  raise  any  side  issues  here ; 
or  to  encumber  this  question  with  any  gratuitous 
weight.  There  are  the  plain  words  of  Grod.  And  I 
ask  no  more.  Let  me  add,  however,  that  it  is  in  the 
commission  of  the  minister  of  Christ  to  proclaim  a  full 
and  free  salvation — a  salvation  enough  for  all — a  sal- 


236  CONTINUED. 

vation  offered  to  all.  God  bids  us  come,  in  His  name, 
and  ply  an  unbelieving  world  with  the  solemn  appeal, 
"As  I  live,  saith  the  Lord,  I  have  no  pleasure  in  the 
death  of  him  that  dieth;  but  that  the  wicked  turn 
from  his  way  and  live.  Turn  ye,  turn  ye,  from  your 
evil  ways;  for  why  will  ye  die?"  Ezek.  xxxiii.  11. 
This  is  God's  solemn  interrogatory,  addressed  to  every 
man  that  hears  the  gospel.  He  asks  it  of  you — of 
you — of  every  one.  Yet  while  this  is  true,  it  is  also 
true,  that  men  do  thus  die.  In  point  of  fact,  it  comes 
to  pass,  that  all  men  are  not  saved.  And  so — re- 
turning from  this  digression — it  is  true,  that  the  time 
of  tne  world's  conversion,  will  not  be  until  Israel  is 
restored.  When  the  blindness  is  taken  from  their 
eyes,  and  the  hardness  from  their  hearts;  then  "the 
glory  of  the  Lord  shall  be  revealed,  and  all  flesh  shall 
see  it  together"  But  this  will  not  be  until  He  has 
"returned  to  Zion;"  or,  in  other  words,  until  Christ's 
second  coming  to  set  up  His  kingdom.  Through 
their  fall  "salvation  is  come  to  the  Gentiles."  How 
much  greater  blessings  then,  shall  their  restoration 
bring?  And  this  is  just  the  argument  of  the  Apostle. 
"  For,  if  the  casting  away  of  them  be  the  reconciling 
of  the  world,  what  shall  the  receiving  of  them  be, 
but  life  from  the  dead?"  Rom.  xi.  11-16.  "Life 
from  the  dead,"  to  whom?  To  others,  beside  them- 
selves, of  course;  i.  e.,  to  the  Gentiles.  Their  fall 
brought  salvation  to  us.  Only  in  part  have  we — i.  e.? 
the  Gentile  nations — received  it.  Their  restoration, 
however,  will  be  "life  from  the  dead"  to  all  beside. 
And  this  will  be  the  time  of  the  world's  conversion. 


INSTRUMENTS    OF.  237 

And  then,  as  to  the  instruments;  the  mistake  is 
equally  great.  It  is  not  the  Gentile  nations.  Israel, 
restored  and  converted  Israel,  is  to  be  the  instrument 
of  the  world's  conversion  to  Grod!  This  is  clearly 
proved  by  the  texts  just  given.  And,  beside  these, 
there  are  many  others. 

"In  that  day,"  i.  e.,  when  "the  Lord  shall  be  King 
over  all  the  earth,"  "living  waters  shall  go  out  from 
Jerusalem.'1  Zech.  xiv.  8,  9.  Now,  this  is  just  a  sym- 
bol of  a  saving  knowledge  of  "the  truth  as  it  is  in 
Jesus."  And  its  going  out  from  Jerusalem,  plainly 
indicates  that,  from  restored  Israel,  shall  a  knowledge 
of  it  be  gained.  And  "many  people"  shall  seek  it. 
Isa.  ii.  2;  Micah  iv.  2.  "Yea,  many  people  and 
strong  nations  shall  come  to  seek  the  Lord  of  hosts, 
and  to  pray  before  the  Lord."  Zech.  viii.  21,  22.  Out 
of  the  different  nations,  men  shall  come  and  "take 
hold  of  the  skirt  of  him  that  is  a  Jew,  saying,  We 
will  go  with  you;  for  we  have  heard  that  Crod  is  with 
you."  (Ver.  23.) 

Again.  "At  that  time,  they  shall  call  Jerusalem 
the  throne  of  the  Lord ;  and  all  the  nations  shall  be 
gathered  unto  it,  to  the  name  of  the  Lord,"  etc.  Jer. 
iii.  17.  "And  many  nations  shall  be  joined  to  the 
Lord,  in  that  day,  and  shall  be  my  people,  and  I  will 
dwell  in  the  midst  of  thee."  Zech.  ii.  11. 

Now,  from  these  passages,  it  clearly  follows,  that 
restored  Israel  shall  be  known  as  the  depositories  of 
the  knowledge  of  the  true  God;  that  the  nations  of 
the  earth  shall  seek  that  knowledge  from  their  hands ; 
and  by  their  instrumentality,  be  brought  to  a  saving 


238  PROOF   OF. 

knowledge  of  the  truth.  They  shall  all  be  witnesses 
for  God.  And  with  what  mighty  power  shall  their 
testimony  be  rendered;  as  they  stand  before  the 
world,  telling  over  the  story  of  Him,  whom,  in  their 
blindness,  their  fathers  crucified!  The  Lord  will 
"give  the  word;  and  great  shall  be  the  company  of 
those  that  preach  it."  And  when  the  Spirit  dwells 
on  every  tongue,  and  pleads  powerfully  in  every 
heart,  what,  indeed,  will  their  ministry  be,  "but  life 
from  the  dead."  "The  families  of  the  earth"  shall 
be  blessed  in  them.  "  The  eyes  of  man,  as  of  all  the 
tribes  of  Israel,  shall  be  towards  the  Lord."  Zech. 
ix.  1.  They  shall  be  a  name  of  joy,  among  the 
nations.  "A  crown  of  glory,  in  the  hand  of  the 
Lord,  and  a  royal  diadem  in  the  hand  of  thy  God." 
"I  will  make  thee  an  eternal  excellency;  a  joy  of 
many  generations." 

And,  what  is  the  scene,  where  all  this  is  laid?  "For 
as  the  new  heavens  and  the  new  earth,  which  I  will 
make,  shall  remain ;  so  shall  your  seed  and  your  name 
remain.  And,  it  shall  come  to  pass,  that,  from  one 
new  moon  to  another,  and  from  one  Sabbath  to 
another,  shall  all  flesh  come  to  worship  before  me, 
saith  the  Lord"  Isa.  Ixvi.  22,  23. 

The  renewed  earth  is  the  scene  on  which  this  is  to 
take  place.  How  clearly,  the  restored  and  converted 
Jew,  is  for  ever  to  be  numbered  among  the  dwellers 
thereon!  How  high  his  position  of  glory!  How 
exalted  and  blessed  his  mission !  How  bright  his 
name  of  praise!  Here,  in  the  midst  of  the  nations, 
shall  the  seed  of  Jacob  "multiply  and  replenish  the 


THIRD   CLASS — WHAT. 

earth/'  Here  they  shall  have  the  supremacy.  The 
dominion  shall  come  to  the  daughter  of  Zion.  The 
earth  and  man,  shall  each,  be  restored  to  their  first 
state  of  peace  and  blessedness.  The  circle  of  revealed 
truth,  shall  be  carried  forward,  to  the  point,  whence  it 
commenced  to  run.  And  the  glorious  scheme  of 
Redemption — freed  from  the  clouds  which  rested  on 
it,  through  the  fall — shall  shine  out  in  all  the  gran- 
deur of  its  wondrous  proportions!* 

I  submit,  now,  brethren,  that,  beside  the  Gentile 
nations,  there  shall  dwell  on  the  renewed  earth,  the 
literal  house  of  Israel  and  Judah;  restored,  converted, 
sanctified! 

There  yet  remains  one  class  more. 

Child  of  God!  Suppose  you,  you  have  done  with 
the  earth ;  when  you  go  down  to  the  grave  ?  It  is  not 
so.  You  shall  return  to  it  again.  You  have  a  mission 
to  perform  upon  it,  through  perpetual  generations. 
As  now,  God  designs  to  lead  others,  by  means  of  His 
people,  to  Himself;  so  it  will  be  then,  only,  they  will 
then  be  faithful  to  their  work  ! 

You  are  to  bear  in  mind,  that,  it  is  the  saints  that 
are  to  possess  the  kingdom.  Now,  there  can  be  no 
kingdom;  except  there  are  those,  over  whom  rule  is  to 

*  Take  one  reference  more.  It  is  after  the  last  great  gathering 
of  Anti-Christ  and  his  powers,  against  the  Jews;  after  the  judg- 
ment, which  destroys  them  and  sets  Israel  free ;  after  the  sickle  is  put 
in  and  the  harvest  of  the  earth  is  reaped;  that  we  are  told:  "Ye 
shall  know  that  I  am  the  Lord,  your  God,  dwelling  in  Zion,  my  holy 
mountain.  Then  shall  .Jerusalem  be  holy:  and  there  shall  no 

strangers  pass  through  her  any  more But  Judah  shall  dwell 

forever;  and  Jerusalem  from  generation  to  generation."  Joel  in.  27,  20. 


240  GLORIFIED   SAINTS, 

be  exercised.  If,  then,  "the  saints  are  to  possess  the 
kingdom;"  clearly,  they  must  rule  over  the  dwellers 
of  the  earth.  They  must  be  exalted  to  places  of 
control.  They  must  wield  the  authority ;  and  execute 
the  powers;  and  carry  out  the  purposes  of  God. 
And  this  is  no  strange  doctrine. 

"Know  ye  not,"  says  St.  Paul,  "that  the  saints 
shall  judge  the  world?"  1  Cor.  vi.  2. 

"I  appoint  unto  you  a  kingdom,  as  my  Father  hath 
appointed  unto  me ;  that  ye  may  eat  and  drink  at  my 
table  in  my  kingdom,  and  sit  on  thrones  judging  the 
twelve  tribes  of  Israel."  Luke  xxii.  29,  30. 

"  We  shall  reign  over  the  earth"  is  the  song  of  the 
ransomed  ones  before  the  throne  of  God. 

"  They  shall  reign  for  ever  and  ever;"  is  the  asser- 
tion, concerning  the  elect  Church,  the  Bride  of  Christ, 
as  they  stand  before  Him,  arrayed  in  their  glorified 
bodies.  Rev.  xxii.  5.  And  a  place  on  the  Redeemer's 
Throne — i.  e.  the  exercise  of  a  portion  of  his  power — is 
expressly  promised  to  every  one  that  overcometh.  Rev. 
iii.  21.  * 

Ho !  ye  people  of  the  living  God,  there  is  rank  and 
honour,  and  glory  and  power,  and  blessedness ;  to  be 
given  to  you,  at  last.  But,  not  to  all  alike.  There 
are  degrees  of  each.  Some  will  have  a  place  in  the 
kingdom.  Some,  will  attain  to  a  higher  rank.  And 
some  will  shine  out  as  stars  and  as  suns. 

First :  They  will  be  associated,  with  their  Lord,  in 
the  judgments,  which  are  to  be  visited  on  the  apostate 
powers;  according  to  the  word,  "I  will  give  him" — 
i.  e.,  him  that  overcometh — "power  over  the  nations. 


JUDGING   THE   EARTH.  241 

And  he  shall  rule  them,  with  a  rod  of  iron ;  as  the 
vessels  of  a  potter  shall  they  be  broken  to  pieces; 
even  as  I  received  of  my  Father."  Rev.  ii.  26. 

But  after,  and  in  addition  to,  this,  there  will  be 
the  power  of  a  peaceful  and  glorious  sway  over  the 
dwellers  of  the  earth.  And  so,  our  Lord  says  to 
him,  who  has  been  most  faithful  to  his  work;  "Have 
thou  authority  over  ten  cities."  To  another,  to  whom 
less  had  been  entrusted;  "Be  thou  ruler  over  five 
cities."  While,  to  every  man,  he  will  "render,  accor- 
ding as  Ms  work  shall  be.11  Now,  what  mean  these 
distinctions?  What,  but  that  the  people  of  God  in 
their  glorified  bodies,  shall  be  entrusted  with  different 
degrees  of  power,  and  exalted  to  different  degrees  of 
glory?  And  so,  "one  Star  different  from  another 
star,  in  glory:  so,  also,  is  the  resurrection  of  the  dead." 

And  so,  we  read,  "  Hold  fast  that  which  thou  hast; 
that  no  man  take  thy  crown."  Rev.  iii.  11.  Now,  this 
crown  is  not  the  eternal  life  of  God's  people.  It  never 
means  that.  That  is  the  free  gift  of  God  through  Jesus 
Christ.  No  man  can  take  it  from  them.  Nowhere  in  the 
Bible,  I  think,  is  eternal  life  spoken  of,  as  a  crown.* 
The  crown  is  not  the  life.  It  is  something  very  dif- 

*  We  read  of  "a  crown  of  life."  Rev.  ii.  10;  Jas.  i.  12.  But  this 
is  very  different  from  saying  that  the  crown  and  the  life  are  the 
same  thing.  On  the  contrary,  it  shows  a  distinction,  between  them. 
The  "crown  of  life"  is  our  position  in  that  life.  The  "crown 
of  righteousness"  is  our  state  of  elevation  in  that  righteousness. 
And  the  "  crown  of  glory,"  is  the  degree  of  glory  to  which  we  shall 
be  exalted.  Surely,  life  in  the  kingdom  of  God,  is  different  from 
a  crown  of  life  therein. 

21 


242  DEGREES   OP   GLORY 

ferent,  from  it.  It  is  the  position  of  authority  and 
glory  to  which  we  may  attain,  in  the  kingdom  of  God. 
It  is  just  the  result  of  our  attainments  in  holiness,  on 
earth.  He,  who  is  most  like  to  Christ,  here ;  will  be 
nearest  to  Christ,  hereafter.  He,  who  has  most  of 
His  spirit,  on  earth ;  will  be  clothed  with  most  of  His 
glory,  in  heaven.  He  who  most  honours  his  Master 
here ;  will  be  most  honoured  by  Him,  when  He  cometh 
to  set  up  His  kingdom.  He  who  most  improves  what- 
ever talents,  God  has  given  him  in  the  kingdom  of 
grace ;  will  be  raised  to  the  highest  authority,  in  the 
kingdom  of  glory.  And  that  is  the  believer's  crown. 
And  others  may  take  from  us :  i.  e,  may  attain  to  that 
position,  which  we  might  have  won.  Some  will  have  a 
crown,  thickly  set,  with  the  richest  gems  of  heavenly 
grace;  studded,  as  it  were,  with  the  jewelry  of  souls, 
won,  by  them  to  God.  And  to  lay  this  down  at  the 
Saviour's  feet — 0,  is  there  a  joy  which  the  ransomed 
of  God's  shall  experience;  that  can  compare  with  the 
rapture  of  this !  Others  will  merely  enter  the  king- 
dom; "saved — yet  so  as  by  fire."  Are  all  God's 
people,  equally,  like  Him,  on  earth  ?  Do  they  love 
Him,  with  an  equal  love  ?  Do  they,  equally,  show 
forth  His  Spirit  ?  Do  they  all,  attain  to  the  same 
health  and  robustness  of  Christian  character?  Is 
their  statue,  as  children  of  God,  equally  high?  No. 
We  all  know  it  is  not.  And  thus  various  then,  will 
their  position  and  attainments  in  His  future  kingdom 
be !  And,  as  the  crown  is  a  symbol  of  royal  power ;  so, 
different  degrees  of  that  power,  are  thus  set  forth. 
And  so,  St.  Peter  speaks  of  an  entrance  being  "  min- 


IN   THE   KINGDOM   OF   GOD.  243 

istered" — or  added — "unto  you,  abundantly,  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ."  There  is  an  entrance  into  His  kingdom. 
And  that  is  the  gift  of  God,  through  faith  in  Jesus 
Christ.  And  there  is  an  abundant  entrance.  And 
that  is  for  him,  who  attains  to  the  largest  measure  of 
His  spirit  here. 

And  then,  they  are  "priests,"  too.  "Kings  and 
priests"  is  the  averment  of  His  Word,  concerning 
them.  Their  authority  is  not,  merely,  that  of  abso- 
lute power.  They  exercise  "a  royal  priesthood." 
The  office  of  instruction,  shall  be  joined  to  that  of 
regal  sway.  They  shall  make  known  God's  will — 
explain  His  purposes — and  unfold  the  objects,  of  His 
grace.  In  the  splendour  of  their  glorified  bodies,  they 
shall  hold  communion,  and  intercourse,  with  the  dwell- 
ers on  the  new  earth.  Their  sway  over  the  nations, 
will  be  peaceful  and  holy,  in  its  character.  They  will 
tell  over  the  story  of  the  cross.  They  will  speak  of 
all  the  glories  of  their  Saviour's  work.  They  will  tell 
of  the  designs  of  God,  concerning  the  inhabitants  of 
the  earth;  the  position  to  which  they  may  rise;  and 
the  means  of  attaining  it.  They  will  instruct  them, 
in  the  truths  of  His  service;  in  the  nature  of  His 
great  sacrifice ;  and  lead  them,  in  their  approaches  to 
His  throne.  All  this  pertains  to  a  human  priesthood. 
All  this  .pertains  to  theirs.  In  its  exercise,  the  Spirit 
will  attend  them.  "The  Spirit  and  the  Bride  say, 
Come!"  Now,  "the  bride,"  is  the  collected  body  of 
Christ's  raised  and  glorified  people.  The  figure  will 
not  be  realized,  until  they  all  sit  down,  at  "the  mar- 


244  THE   MINISTRY   OF 

riage  supper  of  the  Lamb ;"  i.  e.,  until  He  comes  to  set 
up  His  kingdom;  and  take  His  people  to  Himself; 
"that  where  He  is,  there  they  may  be  also."  Then  it 
will  be  proclaimed;  "The  marriage  of  the  Lamb  is 
come;  and  His  wife  hath  made  herself  ready."  (Rev. 
xix.  7.)  Then — and  thenceforward,  through  per- 
petual generations — will  this  ministry  of  uthe  Spirit 
and  the  Bride,"  be  exercised."  In  their  glorified 
bodies,  the  people  of  God,  will  continually,  repeat  the 
story  of  the  love  of  God,  in  Christ.  The  invitations 
of  the  gospel — the  gracious,  "come" — will  be  everlast- 
ingly repeated.  The  Spirit  will  attend  the  call.  And 
every  heart  will  be  willing,  in  this  day  of  God's  power. 
They  that  hear — the  dwellers  in  the  flesh — shall  re- 
peat the  call.  And,  as  fresh  generations  appear,  to 
take  the  place  of  those  who  are  glorified;  the  invita- 
tion will  be  perpetually  renewed,  and  perpetually, 
obeyed ! 

It  is  not  here  and  now,  that  this  ministry  of  the 
Bride  is  exercised!  It  will  not  be,  until  she  hath 
made  herself  ready;1'  i.  e.,  until  His  elect  are  all 
gathered  and  glorified.  It  will  not  be  a  ministry,  ex- 
ercised as  that  of  the  angels  is.  They  are  here; 
around  us ;  on  every  hand.  We  see  them,  not,  indeed. 
But  God's  word  assures  us  they  are  here.  But  the 
ministry  of  His  glorified  ones,  will  be  a  visible  minis- 
try. Men,  in  the  flesh,  shall  see  those,  whom  God  has 
brought,  as  the  first-fruits  of  the  harvest  of  the  work 
of  Christ.  They  shall  hear  them  speak  of  the  won- 
ders of  His  love.  It  raised  them  from  the  death  of 
sin.  It  found  them  in  a  world,  "where  Satan's  seat," 


GLORIFIED    SAINTS.  245 

was.  It  plucked  them  as  brands  from  the  burning. 
It  washed  away  their  sins.  It  gave  them  hearts  of 
flesh,  to  love  Him.  It  made  them,  new  creatures,  in 
Christ  Jesus.  They  went  down  to  the  grave,  trusting 
in  its  power.  He  raised  them  thence.  He  gave  them, 
the  bodies  of  glory,  which  now  they  wear.  He  sent 
them  forth,  as  messengers  of  His  will;  witnesses  of 
His  grace ;  monuments  of  His  love !  Who  can  esti- 
mate the  honour  and  the  glory,  of  such  a  ministry  as 
this ;  and  the  ever- widening  circles  of  its  results  ? 

Arid  it  is  but  a  realization  of  the  plain  words 
of  Scripture.  It  is  but  a  fulfilment — a  perfect  fulfil- 
ment— of  the  setting  up  of  the  ladder  which  Jacob 
saw.  Then,  for  the  first  time,  men  shall  see,  how 
heaven  and  earth,  are  brought  together,  in  the  person 
and  work  of  our  Lord.  Christ  is  the  ladder.  On  Him 
— i.  #.,  because  of  His  work — visible  intercourse  will 
be  held,  between  God  and  man.  The  people  of  God 
understand  a  little  of  this  now.  They  know  how  to 
mount  up  to  Him  by  faith  and  prayer.  They  know, 
something  of  the  sweets  of  communion  with  Him. 
They  know,  a  little,  of  how  visions  of  God  can  come 
into  the  soul,  by  faith  in  Jesus  Christ.  But  of  all 
this,  it  is  still  true;  "  We  see  through  a  glass  darkly." 
This  veil  of  flesh  hides  its  glories  from  our  view.  We 
could  not  sustain  them,  now.  Our  vision  is  too  faint, 
confused,  and  dim.  But  it  will  not  be  so  then.  Earth 
will  be  a  living  picture  of  its  meaning.  The  landscape 
of  this  world  will  lie  in  the  light  of  it,  for  ever.  You 
and  I,  brethren — if  we  are  truly  the  people  of  God — 
will  have  a  place  among  those  glorious  beings :  pass- 
21* 


246  CONTINUED. 

up  and  down :  and  holding  perpetual  intercourse  be- 
tween the  renewed  earth,  and  the  far-off  mansions  of 
our  Father's  house !  It  is  but  the  realization  of  our 
Lord's  own  words:  "  Ye  shall  see  the  angels  of  God 
ascending  and  descending  upon  the  Son  of  Man." 
And  these  are  the  three  classes  who  are  to  experience 
the  results  of  Christ's  atoning  work;  and  form  the 
subjects  and  officers  of  his  kingdom. 

And  thus,  brethren,  I  bring  this  theme  to  a  close. 
I  have  traversed  the  ground,  originally  proposed.  I 
have  laid  before  you  a  portion  of  the  Scripture  tes- 
timony concerning  it.  My  responsibility  is  ended. 
Yours  is  for  the  reception  of  it.  And,  to  God,  we 
must  each  render  our  account. 

I  know,  that  you  have  heard,  with  divided  minds. 
Some  would  not  hear  at  all.  Some — many — thank 
God,  I  can  say,  most — of  you,  have  heard  with  profit. 
It  is  now,  as  it  was  of  old:  " Some  believed  the  things 
which  were  spoken;  and  some  believed  not."  Some 
of  you  have  called  it  "speculation:"  when  nothing,  I 
think,  has  been  advanced;  except  on  the  authority 
of  the  Word  of  God.  Some  have  said  it  was  "pre- 
sumption" thus  to  preach. 

Well :  brethren,  if  it  is  so ;  it  is  a  grievous  wrong. 
And  fearful  will  be  my  account.  "Presumption?" 
0,  no !  Unbelief  is  presumption.  Doubt  is  presump- 
tion. Turning  aside  from  the  written  word,  is  pre- 
sumption. Faith — which  believes  what  God  says, 
just  because  he  says  it — is  humility.  It  has  none  of 
the  elements  of  presumption;  in  it  or  about  it.  And 
so,  I  leave  the  whole  theme  with  you;  to  do  with  it, 


GLORY  OF  THE  PLAN  OF  SALVATION.      247 

as  your  examination  of  the  book  of  God,  may  require. 
I  take  you  to  witness,  that  what  has  been  taught,  has 
been  taught  simply  on  the  testimony  of  that  book. 
There  has  been  no  appeal  to  human  authority.*  I 
have  asked  you,  to  "call  no  man  Master,  but  Christ." 
If  His  word  supports  it  not ;  it  matters  not  who 
teaches  it.  It  is  false.  But  if  it  does;  then,  no 
matter  who  is  against  it.  It  is  true.  "  Search  and 
look." 

We  learn  from  this  whole  subject, 

a.  The  greatness  and  glory  of  the  Plan  of  Salvation. 
It  is  no  chance  affair;  brought  in  to  remedy  an  un- 
foreseen evil.  It  is  God's  great  purpose,  from  all 
eternity.  All  else  has  reference  to  it.  For  this,  the 
earth  was  made.  For  this,  all  creation  has  a  being. 

*  It  may,  however,  be  well  to  remember,  that  the  materials  for 
doing  this,  are  very  abundant.  "The  fact  is" — says  the  late 
Bishop  Henshaw — "that  the  commonly  received  opinion  of  a  spirit- 
ual millennium,  consisting  in  a  universal  triumph  of  the  gospel  and 
the  conversion  of  all  nations  for  a  thousand  years,  before  the 
coming  of  Christ,  is  a  novel  doctrine  unknown  to  the  Church,  for  the 
space  of  sixteen  hundred  years.  So  far  as  we  have  been  able  to 
investigate  its  history,  it  was  first  advanced,  by  the  Rev.  Dr. 
Whitby,  the  Commentator."  (Henshaw  on  Second  Advent,  p.  115.) 

The  Bishop  further  avers,  that  "we  may  safQly  challenge  its  advo- 
cates, to  produce  one  distinguished  writer  in  its  favour,  who  lived 
before  the  commencement  of  the  eighteenth  century."  (Ibid.) 

I  believe  that  challenge  has  not  been  accepted.  Indeed,  Dr. 
Whitby  himself,  terms  his  theory,  "A  new  hypothesis."  And  so  it 
is.  It  was  not  the  doctrine  of  the  Church  in  its  purest  and  best 
days.  The  change  of  novelty  lies  with  all  its  weight,  against  those 
who  hold  it  now — not  against  those  who  hold  to  the  pre-rrillennial 
Advent!  It  is  in  vain  to  deny  this. 


248  RESULTS    OF   CHRIST'S   DEATH. 

For  this,  it  is  sustained.  For  this,  nations  rise ;  and 
kingdoms  perish  and  pass  away.  Grod's  eternal  pur- 
pose runs  through  all  the  changes,  that  sweep  across 
the  earth!  He  has  a  people  to  gather  out  of  every 
clime;  a  church,  to  build  up,  out  of  every  land.  A 
world,  lost  in  sin,  is  to  be  restored.  And  is  that  all? 
It  would  be  very  much;  if  it  were.  But  it  is  not. 
All  creation  is  to  be  blessed  in  the  atoning  work  of 
Christ.  "  The  whole  family  in  heaven  and  earth  is 
named  of  Him."  All  sinless  intelligences,  in  all  parts 
of  the  universe  are  interested  in  His  great  work. 
Christ's  death  has  finished  the  transgression,  and 
made  an  end  of  sin.  It  shall  spread  no  more,  in  all 
the  universe  of  God.  It  has  drawn  a  limit  around  it. 
No  other  orders  of  beings  shall  fall.  In  themselves, 
no  created  beings  can  be  incapable  of  sin.  That  is 
an  attribute  of  God  alone.  Where,  then,  is  their 
safety?  Where  the  assurance  that  they  will  not  fall? 
It  is  found  in  the  death  of  Christ.  They  stand  in 
Him.  They  rest  in  his  great  work;  as  all  the  parts 
of  a  temple  do,  on  the  foundation.  There  goes  out 
an  influence  from  His  cross,  which  is  the  salvation  of 
all  the  creatures  of  his  hands.  How  it  is  exercised, 
we  know  not  now.  That  is  reserved  for  our  future 
state.  We  shall  then  see  how  its  lines  of  saving 
power,  go  out  to  the  farthest  dominions  of  His  uni- 
verse. All  His  sinless  intelligences  shall  learn  through 
it,  "the  manifold — i.  e.,  the  many-huedm  much  varie- 
gated— wisdom  of  God."  As  the  light,  in  passing 
through  a  prism,  scatters  around  the  beautiful  col- 
ours of  the  rainbow;  so  redemption  unfolds  the  char- 


DESTINY   OF   GOD'S   PEOPLE.  249 

acter  of  God.  It  displays  to  far-off  worlds,  the  many- 
hued  attributes  of  his  wisdom,  and  power,  and  love ! 
They  all  meet  in  his  cross.  And  in  it  alone,  when 
fully  displayed,  shall  we  learn  what  God  is ! 

b.  What  a  glorious  destiny  is  reserved  for  the  people 
of  G-od!  Well,  indeed,  is  it  written:  "Eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath  prepared  for 
them  that  love  Him."  It  is  much,  that  the  eye  hath 
seen.  It  is  much,  that  the  ear  hath  heard.  How 
much  more  is  it,  that  the  heart  hath  conceived !  That 
busy,  restless,  deathless  thing — how  boundless  are  its 
desires !  How  insatiate  its  cravings !  And  yet,  what 
are  they  all ;  when  compared  with  the  rich  provision, 
which  God  has  made  for  the  blessedness  and  glory  of 
His  people  ? 

Are  you  a  Christian?  Why  then,  you  "are  an 
heir  of  God;  and  a  joint-heir  with  Jesus  Christ?"  In 
all  the  glories  of  His  kingdom ;  you  shall  have  a  share. 
Are  you  a  Christian?  Why  then,  there  is  a  day 
coming,  when  you  shall  walk  the  earth,  in  a  glorified 
body;  exercising  the  power;  doing  the  will;  and 
spreading  the  reign ;  of  your  Lord.  All  His  works 
are  before  you.  There  is  is  no  part  of  His  universe, 
where  you  may  not  go.  No  secrets,  'which  you  may 
not  seek  to  explore.  No  blessedness,  which  you  may 
not  enjoy.  Are  you  a  Christian?  Why,  then  when 
sin  is  banished;  and  Satan  bound;  and  the  earth 
renewed ;  it  will  be .  yours,  to  tell  over,  to  dwellers  in 
the  flesh,  the  story  of  redeeming  love!  And  this 
will  not  be  amidst  the  sneers  of  the  sceptic ;  and  the 


250  CONCLUSION. 

cold,  but  polite,  indifference  of  the  man  of  the  world; 
and  the  contempt  of  the  Pharisaic  formalist.  All 
these  will  have  been  put  away;  gone  to  their  own 
place.  But  it  will  be,  to  hearts  opened  by  the  Spirit ; 
and  only  anxious  to  know  the  truth,  in  order  to  yield 
themselves  up  to  its  power.  Are  you  a  Christian? 
Why,  then  how  holy  you  should  be !  How  this  glori- 
ous destiny  should  move  in  your  heart ;  and  rule  in 
your  life!  How  your  character  and  conduct  should 
take  the  impress  of  this  truth;  and  men  learn  from 
you  something  of  its  purifying  power ! 

Are  you  a  Christian?  On  this  single  question 
everything  depends.  Men  and  Brethren — What  is 
your  answer  to  it? 


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